THE harvest truly is great, but the laborers are few; pray ye therefore the Lord of the harvest, that he would send forth laborers into his harvest. Luke x, 2.
These words of our Lord may be applied with force to the present time. The harvest is great. Our message is designed to go everywhere. "If any man worship the beast," &c. The field of labor is vast, and the work great. The fields are already white. Spiritualism, with its infidelity, its nonsense and hellish blight, has swept over the land, and has carried away its thousands, but has left the more sober, candid, thinking classes, with an increased hungering and thirsting for the word of life. Popular revivals have blazed abroad, and for a time held the attention of the people, inspiring hope that the glorious time had commenced with the churches; but most of those professing conversion so soon falling away, time has proved the work as a whole spurious, and hope for better times for the churches is fast dying, and the real condition of fallen Babylon is becoming more apparent to the candid and discerning.
Church festivals, fairs, pic-nics, donation-parties, exhibitions and theatrical performances to raise money for church purposes, have greatly increased since the revivals of 1858. These things exist in the greatest contrast with the religion taught by Christ and the apostles, which is preparing thousands to renounce the popular religion of the day, and embrace Bible truth and Bible religion.
Yesterday we visited Agricultural hall where we have advertised to speak three times the 25th. The Congregationalist church had an exhibition in this hall last week, termed, "The Old Folks' Concert." One might guess from what was left in the hall that it was an impious affair. There was an imitation painting of an old fire-place, a spinning-wheel, oldest style chairs, an old basket knife-case, old waiters, &c. &c. There was a large gathering, much pious fun, $180 raised for the benefit of the church!!
Such exhibitions of impiety show the real state of mind of the popular religionists of our day. They are in these things tearing from themselves the pious garb with which they have been covered, and are being seen in their true character.
The fields are white. The time has come for laborers to enter them untrammeled by worldly cares. The word of life should be everywhere boldly proclaimed. The Lord of the harvest will take care of the results, if his servants do their duty. "Blow ye the trumpet in Zion, and sound an alarm in my holy mountain; let all the inhabitants of the land tremble; for the day of the Lord cometh, for it is nigh at hand." Joel ii, 1. "Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins." Isa. lviii, 1.
Have we not some preachers among us who might do much good if they would enter new fields with a ready mind to labor faithfully, and suffer privations and hardships? It is easier and more pleasant for those on whom the "Woe is me if I preach not the gospel," rests rather lightly, and who love an easy life, to visit from place to place among the brethren, and preach to a few on the Sabbath, than to break new ground and take that anxiety and spirit of labor on them necessary to accomplish anything. The scattered brethren, owing to their lonely state, are glad to see them, and entertain them cordially; time passes pleasantly, means is handed out to help them to the next place; but what is accomplished? A pleasant visit. Are not the churches benefited by such labor? Not at all. In almost every place where they have the labors of those who are evidently out of their place, who have health and strength to enter new fields, but remain on the same old ground, we find the brethren in a low, scattered, discouraged state.
Again, this entering "into other men's labors," or "other men's line of things made ready to our hands," Paul was not guilty of. He says, "Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation." Rom. xv, 20.
Our venerable Bro. Bates was the first in this cause, and knows all the hardships and discouragements of its early existence. His labors were greatly blessed in New England, and he was the first to enter the great West. His numerous friends in the East would be extremely gratified to enjoy his labors and visits, and sustain him liberally. And there would appear the greatest propriety in his enjoying the fruits of his former labors, in his advanced years. But he is continually breaking new ground, laboring incessantly, preaching from five to ten times a week, and receiving a limited support. Last winter about fifty came out on the Sabbath under his labors. God sees all this, and a faithful record is kept in heaven. Says Jesus, "And, behold I come quickly, and my reward is with me, to give every man according as his work shall be." Thank God for that—"AS HIS WORK SHALL BE."
Brethren in New England have erred. The Lord has been calling preachers West, and they should have followed them with their prayers, and their means as much as if they were laboring on New England ground. There has been too much of a disposition to make things go at some rate, hence conferences and tent-meetings have been held with little preaching help, and these efforts have done but little except to discourage, and the old ground has been gone over and over. If the means thus spent in New England to little or no profit, could be sent to help western missionaries, it would accomplish much with God's blessing, and the donors would receive a reward. We have been surprised and grieved to learn how some have run from place to place on the cars, encouraging a fanatical spirit in burning daguerreotypes, &c., worse than wasting their Lord's money, and leaving the brethren in distraction. Ours is the sad task of laboring to help them out. These things are cruel. Talk to them of helping western missionaries, and they have little or nothing to spare after liberally paying off those who helped them into trouble. Brn. Hutchins and Sperry are feeble in strength, hardly able to endure the labor of new fields. They should be nourished tenderly. Their manner of traveling by private carriage is economical and healthful. But we would suggest that it might be better for them and the church to attend church trials less, and labor in new fields more. Western brethren see so much to do, that they cannot spare the time to attend to church difficulties. In fact they have discovered a remedy for church difficulties. It is this: Dwell upon the great principles of truth, and holy living, mind their own business, instead of descending to the particulars of, and meddling with, other folks' matters.
Those who are just starting out to preach are the very last to occupy the old ground. They should enter new fields with an experienced brother. Here their gifts can grow, if they keep humble, and thus they can prepare to go out alone. Let those who are doing nothing enter new fields, and demonstrate to their brethren that God has called them, by raising up not only one here and there, but churches here and there, in a healthy, growing state. We solemnly protest against supporting men on the old ground, doing little or nothing, and neglecting brethren, and letting them suffer, who are raising up churches, breaking into new fields, with poverty and destitution all around them, and sometimes thankful for "Johnny-cake and string-beans."
Bro. Smith—you and the printers may be tired of this hasty penciling, and some of your readers may be displeased with such plain talk; but we are fully aroused to existing wrongs, and have just begun to free our mind. We shall give all a chance on this tour to hand in means for missionaries to enter new fields. We hope they will be ready. J. W.
Topsham, Me.
MEETING IN DANE CO., WIS.
By I. Sanborn; Wm. S. Ingraham
Bro. Smith : According to appointment we went to Utica Corners, Dane Co., for the purpose of pitching the tent; But as the weather was cold and quite windy, and as we could be accommodated with the Seventh-day Baptist meeting-house, it was thought proper to occupy it instead of the tent.
Here we commenced our meetings under discouraging circumstances. Much prejudice had been created in the place by the unjust course of some professed Advent preachers, our opposers. Only a few came out to hear at first; but the number gradually increased until the close of our meeting. Our views in relation to the destiny of man seemed to be in their way. This question was thoroughly investigated, and all prejudice seemed to give way before the power of Bible truth.
This question being disposed of we were prepared to call the attention of the people to the great truths contained in the third angel's message. Our Seventh-day Baptist brethren were much interested, and at the close of our meeting were willing to confess that they had seen great light on the Sabbath question as it was brought forth, and as it stands connected with prophecy.
On the second first-day at 2 P. M. we met at Bro. Mills' to take into consideration some business matters; and as those that had labored with the tent the past157summer reported to the brethren the facts connected with the enterprise, it was decided by the brethren present that they had not been fully compensated for their labor; and feeling willing to help in this matter, as they had not ready means, it was thought proper to make choice of Bro. Joseph G. Wood to act as treasurer to whom they could send their donations when ready. His P. O. address is Broadhead, Green Co., Wis.
I. SANBORN.
WM. S. INGRAHAM.
Monroe, Wis., Sept. 23d, 1859.
FROM FAITH TO INFIDELITY,
By R. F. C.
By a Descent of four Steps.
1. The day of the Sabbath has been changed.
2. The Sabbath has been abolished.
3. The ten commandments have been abolished.
4. The Bible is abolished, superseded, and is of no more value than a last year's almanac.
To leap at once from faith to infidelity would be fearful. But by the use of these four steps, the descent is made easy; the distance from step to step being so small that a person walking in sleep (as most are) would not be awakened by the slight jar. The fourth step is no longer than the first; for the first is a denial of the truth of revelation.
The descent is perfectly natural too. To a person standing on the first step, it is much easier to descend the remaining three, than to climb up the one to the platform of truth. Wanting Bible evidence to sustain him where he is, he takes the second step. He finds it easier to say that the Sabbath is abolished than to prove that it has been changed. He now claims Bible testimony, for he finds the word "abolished" in the Bible. 2 Cor. iii. But the testimony says nothing of the Sabbath, only as it was one of the precepts "written and engraven on stones;" therefore he must take the third step, and say the ten commandments are abolished. This is but a short step; for if one of the ten is dead, why not all? And now, having pleaded away the very heart and vitals of the Bible—its only moral code—and finding no evidence that any one of the commandments has ever been re-enacted, it is but a very little step from this to deny the Bible in toto.
Reader, are you standing upon the platform of truth? Have you faith in the word of God, believing it means what it says, and practicing in accordance with the same? If so, hold fast; for you are built upon the rock. But are you standing upon one of the steps below? let me entreat you, as one who loves you, to make a mighty effort, imploring help from God, to reach the platform above. It will require a mighty effort; for, though the distance from step to step is small, the platform is very high above them all. It can only be reached by "repentance towards God," whose holy law you have violated, and "faith toward our Lord Jesus Christ," through whom alone you can find pardon and acceptance. Do be persuaded to make the effort. The lions which you see in the way will vanish at your approach, while, by faith, you walk steadily forward.
And O, the prize! the rich reward! Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. Have faith in God! for this is the victory that overcometh the world, even your faith.
The Doctrine of Future Punishment
[We give the following article from the Independent of Sept. 22, 1859, merely to show how the minds of the people are being stirred up upon the subject of the destiny of the wicked. They can no longer tolerate the old idea of eternal misery, and are bound to exchange it for something else, as the many theories prove, which are springing up to take its place. Hence now is the time to urge upon the attention of the people, the true Bible doctrine.—Ed.]
THE doctrine of future punishment has always been assailed or questioned by a class of professed believers in the Bible. Of course, all who reject the Biblical scheme of redemption, reject the idea of a retribution by positive legal sanctions, to take effect in a future and eternal world. Some, indeed, by their dislike of this doctrine, are led to reject the Bible, because it seems too plainly to teach eternal punishment. But among professed believers in divine revelation, there are not a few who have serious questionings as to the fact, the degree, the nature, or the duration of future punishment. These questioners are not found alone in the ranks of avowed Universalists; nor are they all comprised in the larger body of Spiritualists, whose theories of the future state appear to recognize no retributive dispensation. Dobney, the ablest advocate of the doctrine of annihilation, we believe is a Baptist minister. Whately, in some recent essays and discourses, has leaned to the idea that future existence is for the righteous only, and that the wicked will be consigned to a state of non-existence. Maurice, as is well known, rejects the doctrine of eternal punishment. Even Tholuck is supposed to be a Restorationist, and there are not a few of that school among English divines.
There are many indications that the popular mind in this country is agitated upon all questions pertaining to the future state, and that skepticism as to the punishment of the wicked in the hereafter is widely prevalent. There are frequent traces of this form of skepticism in popular literature. It takes especially the form of a sentimental regard for the honor of God as a Father, and argues that the character of paternal love in which he presents himself, is inconsistent with the infliction of legal or judicial punishment, and admits at most only of paternal discipline. This view is urged by Dr. Holmes, in the Atlantic Monthly, with all the sophistry and pathos of which he is capable. It is subtly introduced in Harper's Weekly, in a serial story from the pen of a distinguished writer of fiction. While it is not fair to charge upon Mrs. Stowe, before the completion of "The Minister's Wooing," any particular sentiment in Theology uttered by her characters, yet it is noticeable that in the chapters published in the September number of the Atlantic Monthly, she puts into the mouth of a mother lamenting the death of a son of whose conversion she was not well assured, the whole force of her logic kindled with all the earnestness of a mother's love, to urge objections to the doctrine of future retribution, while she meets these objections only by the unintelligent faith of the old negro Candace. The strength of Mrs. Marvyn's argument is, that the idea of eternal punishment is irreconcilable with the paternal character of God.
Mr. Theodore Parker, Gerrit Smith, Esq., and Rev. Mr. Frothingham of this city, have recently published letters or discourses in which they urge the same plea—that because God is a Father he will not inflict upon his children retributive punishment in the future state. Indeed, some of these writers seem to regard the statement that God is a Father, as conclusive against the doctrine of eternal punishment.
This view, proceeding from persons of large intelligence and influence, and urged in the name of a humane and philanthropic sentiment, has an effect upon the popular mind which cannot be disregarded by those who believe that the doctrine of eternal retribution is taught in the Scriptures, and has a vital place in the moral government of God. The people must be instructed in the character of God as the righteous Governor of the world, as well as the loving Father of his people. It is our firm conviction that the denial of eternal punishment leads to wavering and skepticism as to the exceeding demerit of sin, and the absolute necessity of sacrificial atonement; in a word, the denial of this doctrine argues the virtual rejection of the moral government of God, and of the whole system of redemption.
No subject can be more important for pulpit instruction than this. We are glad to learn that some pastors in this city and elsewhere, are taking up the doctrine of retribution with earnest and thorough discussion. We need to hear again the voice and argument of an Edwards, a Bellamy, a Taylor, upon the law and government of God.
REPORT FROM BRO. HUTCHINS.
By A. S. Hutchins
BRo. SMITH: After our meetings in Canaan we went to Paris, where we found a few looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ.' On our way to this place we spent one night at Wilton with Bro. Bartlett, where we found a good place to rest our weary bodies. Our visit with this family, though short, was a choice one. Bro. and Sr. B. seem to love the truth, and also those who love it.
Our meetings with the little church in Paris were interesting, and we think profitable. The few Sabbath-keepers here hold meetings every Sabbath. Here I parted with Bro. C. Woodman, who had been with me ten days, piloting me from place to place, and trying to help and comfort the children of God in their homeward journey. May a fervent love for the truth continue to burn in his heart.
We spent five Sabbaths in Maine. Endeavoured to do what we could to encourage the dear brethren and sisters to press forward for the unspeakable reward of eternal life, which is so quickly to be given. We feel very grateful for the acquaintance formed with our dear brethren and sisters in this State. We trust it may prove profitable to us and them. May He who remembers every cup of cold water given to his disciples, remember and graciously reward them.
I have long felt a desire to visit the churches in Maine. This was my first opportunity. I should have been very glad to visit other places and doubtless should had my health been better.
We left Maine to meet Bro. and Sr. White in Salem, Mass., where we were happy to meet them again.
A. S. HUTCHINS.
South Lancaster, Mass., Sept. 29th, 1859.
SPIRITUALISM.
By D. W. Hull
THE most amusing case of Spiritual seduction we have seen is the following:
In 1856, Dr. T. L. Nichols, the well-known infidel, Spiritualist and Free-lover, was converted to the Catholic faith by the spirit of Ignatius Loyolla. A short time after this, however, at a circle, at which Mrs. Anna Denton Cridge (I think) presided, the spirit of Dr. T. L. Nichols (who was a Catholic and alive and well) came up and said he was not a Catholic; that Ignatius Loyolla had taken advantage of him and ejected him from his body, and was now teaching through his body a doctrine which he (the Doctor) had always abhorred. What was worse than all, the spirit of the dead priest had caused the spirit of Mrs. Mary Gore Nichols to believe that he was the veritable Dr. Nichols, and thus converted her to the same faith. There are several spirits clubbed together, said the spirit, to eject the unlawful tenant from the Dr.'s body, and to aid the Dr. in getting possession of his own body again. We might at least suppose that the Dr, is not as happy in the spirit world as he once thought he should be. Poor, helpless, bodiless spirit! He must stand and see doctrines palmed off for his which he always abhorred.
D. W. HULL.
Citizens of Heaven Are Strangers Upon Earth
The citizens of heaven are strangers upon earth.
THE REVIVAL IN IRELAND.
By J. Clarke
It is not only proper to understand as far as we can what is going on in the world, but it is our imperative duty, in order that we may stand prepared for the events that await us. The signs of the present times do presage events, solemn and important.
Among the strange and sudden movements that characterize the present time, none are more significant than the religious movements of the past two, and the present years.
That a religious excitement has passed over our land, that tens of thousands have been added to the nominal churches within a year or two, is familiar to all. What the character of this movement is, time will soon determine.
The New York Tribune of Aug. 27, 1859, gives a report of a work going on in the north of Ireland, said to be the most wonderful of any religious movement in the church's history in modern times.
The work is characterized by a union of all sects, as in this country last year. Prayer-meetings are established, multitudes attend at all hours of the day and evening, and on all days of the week. As many as 40,000 people assembled in the city of Belfast at the Botanical Gardens for prayer on one occasion, and spent the day in religious worship.
People are struck down in a moment. In one case fifteen individuals were struck down while a man was praying with great earnestness. At another place while one prayed that the Holy Spirit might descend as with fire, a flash of lightning which filled the building at the moment, struck the congregation with awe; and trembling with terror they prostrated themselves upon the floor. Out of 700 there were one hundred convicted.
There are uncommon and singular phenomena attending this work, which characterize it more or less everywhere. Persons are struck in a moment with the most overwhelming sense of sin and danger. This is sometimes followed by entire prostration of bodily strength, and in all cases by the most acute anguish. People are borne out of these meetings in numbers, some fainting, some moaning heavily, some shuddering in every muscle, some in spasms and in fearful agony, crying for mercy. All classes, high and low, rich and poor, young and old, participate in the movement, and for the time a revolution seems to be taking place in morals among the people.
The above brief gleanings from the Tribune, show that a powerful agency is at work on the other side of the great waters. Those understanding the close of prophetic time in 1844, the cleansing of the sanctuary, and the work of our high priest in the time of the end, may be able in a measure to account for these novel proceedings. "The wise shall understand." Thank God for the precious promise.
The close intimacy this work has with the popular current, ignoring the Sabbath, ignoring the prophetic periods, and its popularity, with its secular turn, the union of men of different denominations, who will soon contend for what they call non-essentials, as we shall see, all speak significantly of the nature of the work.
Consider Spiritualism, with its accompanying evils, consider these modern revivals, which have terminated so abortively in this country, consider the world's false peace, so pregnant with future wars, in connection with the message of the third angel, and the light that emanates from it, and how clear it all looks. Have we not been apprised of this state of things, even before the event came? If so, may we not receive the truth and practice upon it? Surely the event is near at hand.
J. CLARKE.
Meditation on the Word of God.
By Horne
By continual meditations on the sacred writings, a man as naturally improves and advances in holiness as a tree thrives and flourishes in a kindly and well watered soil. All the fruits of righteousness show themselves at the proper season, as opportunity calls them; and his words, which are to his actions what the leaves are to the fruit, fall not on the ground, but are profitable as well as ornamental. Everything in him and about him serves the end for which it was intended.
THE BIBLE DEFENDED.
By Editor
[The following eloquent extract from Dr. J. F. Berg, in a Discussion with the Infidel, Barker, on the subject of the Bible, will be of interest to all our readers.—Ed.]
According to the code which regulates public disputations, I am not at liberty to introduce any new topic in the closing speech. I shall, therefore, confine myself to some remarks, recapitulating the points of the discussion, and appealing to all within the sound of my voice, to cherish the Bible as a precious gift beyond all price that can be named in its influence upon the dearest interests of humanity.
The superiority of the Christian revelation over the traditional revelation of deism, is manifest in the fact that the one rests its hopes for the future on a positive basis, whilst the other is built upon a negation of every thing supernatural. This is not philosophical, as the very existence of nature establishes the fact of a supernatural and overruling power as the originator of this glorious frame-work, the government of the intellectual and moral part of the creation of God, would call for a corresponding indication of the divine will and purpose, in clothing it with those subtle attributes which are spiritual and immortal.
We have shown that man's nature leads him to worship; that his character becomes assimilated to the being which he worships; and that whenever man has been left merely to his own resources, his course has been a downward one of superstition, abominable idolatry and licentiousness. We have proved that man possesses no resources by which to extricate himself from this miry abyss—that art and science could not do it—that philosophy could not do it—that all philosophy ever effected towards the deliverance of the race was to make atheists of idolaters. I have shown that before any religion can challenge universal obedience or assent, it must be invested with the marks of superhuman authority—that it must be accredited of God by indications that shall attest its divine origin. Hence the necessity for miracles and prophecy is a philosophical necessity. The Bible, to be of God, must bear not only internal evidence of its divine origin, but external also. My opponent utterly denies the superhuman authority of the laws, doctrines and institutions of Christianity. Then I have shown that he has no foundation upon which he can build the authority of law at all. Laws of merely human origin, depending on no eternal principles of divinely revealed and divinely attested right, are no laws at all. Men may make, and men may unmake, them. Without a law from God, one man's authority is as good as any other's; and thus anarchy stalks forth upon her work of desolation, and, amid the ruins of civil freedom and social order, and the sad wrecks of domestic purity and peace, the grand negation of infidelity stand confessed as an accumulation of positive horror, desolation and woes—a calamity of direst influence upon all the relations of life. I have shown that to deny a superhuman revelation places the infidel in the sad predicament of utter inability to announce the name of a specific God, or to account for the harmony of the attributes ascribed to the deistical idea of a Supreme Being, or even to tell what those attributes are, or even to show, with any degree of certainty, what object the Supreme Being (if, indeed, there be one in his creed), proposed in the infidel's creation. I have endeavored to show you that the internal evidences of the Scriptures sustain its claims; that the alleged contradictions offered by infidel assailants are captious cavils; that these apparent discrepancies are often the result of the employment of language accommodated to human infirmity; and that the argument by which such accommodation is denounced as pernicious, is neutralized by the clear and positive declarations that God, as God, is not subject to the passions, or arrayed in the form of humanity, so that they who would pervert the Bible on this account, do it in the face of its own protest. I have shown that the more closely Bible history is studied, the more clearly is the verity of its facts established; for it has been manifest that the infidel objections against the Mosaic account of the deluge and the ark, paraded with so much pomp of authority, are idle and absurd. In short regarding the purity of its morals—the dignity of its style—the varied extent of its subjects—the harmony between the laws of the Bible and the operations of Providence—the clear and distinct explanations of phenomena, such as the introduction of sin, sickness, misery and death into the world, which, without the scriptural solution, are problems which infidelity can never unravel or reconcile with the idea of a God who governs in accordance with the laws of justice and mercy—regarding, I say, all these things and the want of man's nature which seeks for and feels after the light beyond the grave, furnished in the gospel; and then, above all, the glorious example of Christ, so pure, lovely and gentle, startling the world by a blaze of celestial glory, when the midnight darkness of corruption was blackest, and calling men to the faith of the gospel by the most wonderful attestations of divine power, in working miracles, and blessing the poor and the outcast with the sweet mercies of heaven, and offering to sinful man the wondrous plan of redemption through the blood of the cross, fulfilling the plainest predictions in the circumstances of his own life and sufferings, death and resurrection; and himself predicting events which were literally accomplished, not only in the terrestrial fulfillment of his mediatorial work, but after his ascension into heaven;—regarding all these things, and the consistent testimony of evangelists, disciples and apostles, who sacrificed all for Christ and the gospel, and lived and died in the defence and the faith of it, and gave the best practical testimony in the holiness of their lives, that they were the messengers of God and of Christ, I cannot conceive of any amount of rational doubt that must not yield before the pressure of this flood of testimony.
We love this Bible! We can conceive no direr calamity to the race than to be deprived of its pure morality! and we know of no blacker gloom, even in imagination, than that which pours its shadow over the soul when the weary spirit is breaking through the dissolving walls of its earthly house, unsolaced by this light of life. No Bible! Oh! horrid deprivation! No Bible!! Then is this world one grand enigma—a tangled tissue of contradictions, unanswered and irreconcilable.
I see the flowers springing from the warm bosom of the earth, and lifting their meek eyes towards heaven, and I say—surely there is a God, and this fragrance is earth's incense of praise! I hear the birds singing among the branches, happy and free, rejoicing in the pure air and sunlight of the bright heaven, and I say—surely there is a God, and this music is nature's anthem of thanksgiving.
I look out upon the furrowed field, and the springing corn smiles its blessing upon the God who sends the soft showers in their season. I see the joy of the harvest, and the golden sheaves praise him, and the fruitful trees praise him, and in full concert all his works declare that he is good.
But I hear a cry of anguish—it is the moaning of an infant gasping in its mother's arms—I see it pale and quivering in its agony—I hear the wail of sorrow which woman alone can utter, as she bows to weep over the dead whom she has borne. This world—what is it? A wilderness of graves! a mighty charnel house! from which groans of pain and sorrow are forever rising to the heavens; and I ask, "Is this world governed by one God who is good, and by another who is evil?" And is the evil mightier than the good? Wretched man that I am! How shall I appease the wrath of the malignant being who wars thus continually against human happiness, and finally prevails, so that men die; and dying, shall they ever live again?
What answer shall I give? Shall they live again? and if they do, will that life be a blessing or a curse? What can I say? There is no Bible! and every grave confounds me—the joys of life perplex me—its sorrows depress me. I am afraid to live—I dare not die! Oh! what can I do without the Bible? What can I know without it, that shall still the eager questionings of the restless spirit, that is beating like a caged bird against these earthen walls—struggling after the purer, wider range of its immortal sphere? I know nothing, except that I am a child of sorrow and an heir of death. I can do nothing but regret my existence, and submit to my fate!
So says the infidel but not so the Christian. This world is no enigma to him. He cannot explain every detail, but he can see a glorious harmony between the operations of Providence and the testimony of the Bible. He knows that God is good. He knows that God is holy—that moral law has its penalty for transgression as surely as natural laws have theirs; and therefore he knows there will be sorrow where there is sin; but then, he learns this is not remediless. Christ has repaired the ruin and provided the remedy. It is faith in him as the author of a new life that is mightier than the power of death. It is faith which binds the soul to Christ, and raises it through all these scenes of sorrow to the joy of the heavenly inheritance! Let us cherish this Bible! Let us read it—its words are as pure as silver refined. Its precepts are as apples of gold; and, in keeping its commands there is infinite reward.
Let America keep the Bible, and the Bible will keep America. It will be the salt of divine truth that shall rectify the tendencies to moral corruption, whether in the family, in society, or in civil government, and it shall save the land from infidel licentiousness and misrule. Remember that God no sooner caused any part of his will or word to be written, than he also commanded it to be read, not only in the family, but also in the congregation, "that they might hear, and that they might learn, and fear the Lord their God, and observe to do all the words of this law." Defend! protect! and love the Bible, and the God of the Bible will cause his presence to be your glory; and upon that glory shall be the defence of his own Almighty arm! God grant to you all the blessings promised in his word, to them that love his truth; and ever save our country from the blasting mildew of infidel folly and falsehood.
My opponent may deride the faith of Christians as sheer submission to the frauds of a Protestant priesthood, but so long as ministers of the gospel enjoin upon all men the duty of searching the Scriptures, we can let this assertion pass with others alike unfounded, and leave our faith and character to the ordeal of that day, when the fire shall try every man's work what it is; and the ways and the word of God shall be finally and forever vindicated.—pp. 253-258.
A RIDDLE SOLVED
By J. L. Hatch
From the Sabbath Recorder.
A RIDDLE SOLVED.
'Tis said a sage in days of yore,
Proud of the glossy cue he wore,
Did wonder much, and sorrow more,
Because it hung behind him.
And, musing on his hapless case,
He vowed the cue should change its place,
And hang before his handsome face,
Not dangling there behind him.
Says he, "The way to do't I've found!
I'll turn me round;" he turned him round,
And round, and round, and round, and round;
But still it hung behind him.
And round, and round, and out and in,
All day, the puzzled sage did spin
In vain; it mattered not a pin,
His cue yet hung behind him.
And though his efforts never slack,
And though he twist, and twirl, and tack;
There in its place, upon his back,
His cue still hangs behind him.
So reads the riddle; thus 'tis solved:
The Puritan of yore resolved
To make last, first; and then revolved
To bring before, behind him.
He was this sage, so wondrous wise,
Who thought God's order to revise,
And bring that round before his eyes,
Which should be left behind him.
The Sabbath law he sought to change—
With twist and turn, tried to arrange,
To bring before him—O how strange!
A day that was behind him.
To rest before his work begun!
And turn a seven into one!
He's whirled and twisted, tacked and spun;
But still he finds behind him,
The day he wants to find before;
And seven is seven, forevermore,
And one is one—and, as of yore,
His cue still hangs behind him.
J. L. HATCH.
THE FORGIVENESS OF SINS.
Some of the brilliant Deistical writers of our age deny the possibility of the forgiveness of sin, and assert that the promises of the Bible on this point are deceptive, and lead to licentiousness. But every troubled conscience, burdened with a sense of guilt, turns eagerly to the word of God, and finds its only relief in the assurance of forgiveness through the atoning blood of Christ. The following incident in Luther's life is in point:
It is related of Luther that, under his first deep convictions of sin, he received much light and aid from the intelligent and kind Staupitz, who gave him a Bible, and told him to study its pages. Yet, through failure to comprehend distinctly the way of salvation, the earnest monk was still far from peace. His conscience was agitated by a fearful sense of sin. So sore was his conflict, that his health gave way, and he was brought to the gates of the grave. His anguish and terrors redoubled at the prospect of death. He was painfully distracted by a vivid apprehension of his own impurity and God's holiness.
While he lay in the convent thus overwhelmed with despair, an old monk, as Melanchthon relates, entered his cell, and won his confidence, so that Luther opened his heart and disclosed all his fears which disquieted him. The old man, with the utmost simplicity, referred him to the Apostles' Creed, and uttered aloud this article, "I believe in the forgiveness of sins."
These simple words so artlessly recited, came to Lu-ther like good news from a far country, and shed sweet consolation in his heart.
"I believe," he repeated to himself on his bed of suffering, "I believe in the forgiveness of sins."
"Ah," said the monk, "you must not only believe that David's and Peter's sins are forgiven; the devils believe that. It is God's command that we believe in the forgiveness of our sins."
He then added, "Hear what St. Bernard says in his discourse on the Annunciation: the testimony which the Holy Ghost applies to your heart is this, 'Thy sins are forgiven thee.'"
This was a word in season. At once light shone into the soul of the young monk at Erfurth. He drew nigh to God in faith, and thenceforth the peace of God which passeth all understanding, kept his heart and mind through Jesus Christ. He realized the pardon of sins as a personal blessing; and this is the only thing which can give life, light, and joy. There is no true religion unless a man is accepted and saved. Faith, simple faith, is the only requisite.—Sel.