Review and Herald, Vol. 29, No. 13. (3/5/1867)

Review and Herald

Mar 5, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 5, 1867

YE ARE THE LIGHT OF THE WORLD.

By Isaac Sanborn

BY ELD. ISAAC SANBORN.

“Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.” Matt. v, 16.

This language of our dear Saviour was addressed to his disciples, whom he declared to be the light of the world; and lest some might think that it was especially intended for his disciples who heard his gracious words, and not for those living in the last days, professing to be his disciples and hearing the proclamation of the third angel’s message, I wish to notice the following scriptures, which to every unbiased mind must prove that he meant every disciple from that time to the end of the world. Matt. xix, 20. “Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto the end of the world. Amen.”

Isa. viii, 14–18. And he (that is Christ) shall be “for a stone of stumbling and a for rock of offense to both the houses of Israel.” Here we understand the people of God at the close of the Mosaic and gospel dispensations are referred to by the term, both the houses of Israel; referring undoubtedly to the Jewish church, which rejected the doctrine of the first advent of their Lord, and also to the churches which in 1844 and since that time, reject the doctrine of the second coming of our divine Lord, with its kindred truths. And even since their rejection of the doctrine of the personal coming of Jesus near at hand, they have been fulfilling a part of Isa. lxvi, 5: “Hear the word of the Lord, ye that tremble at his word: Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed.”

This text already shows that those who tremble at the word of God, are such as are looking for the soon and personal appearing of their Saviour in the clouds of heaven, with power and great glory; when they, with all the resurrected, will put on immortality, eternal life. See Rom. ii, 6, 7.

Those who tremble at God’s word also keep his commandments, and the faith of Jesus. See Rev. xiv, 12. And those who keep the faith of Jesus, we understand to be those who can say like Paul in the hour of deep affliction and trial. “I have kept the faith;” that is, he had obeyed all of Christ’s teachings as laid down in the gospel.

But some say, Do you think that Paul kept all the ten commandments? I also will ask you one question: Do not all evangelical professors of religion make obedience to the principles of the ten commandments a test of Christian character and church fellowship? You answer, They profess to. Well, then why should not Paul keep them? But we will let him speak for himself. Rom. iii, 19, 20. “Now we know that what things soever the law saith, it saith to them who are under the law (Mark! the next words tell us who are under the law); that every mouth may be stopped, and all the world become guilty [margin, subject to the judgment of God].”

Dear reader, does not this text prove the law to be binding upon all the world? It certainly does. But, say some, It is the gospel that Paul here calls law. Well, but do you not claim that obedience to the gospel is a means of justification? You answer, Yes. Well, but Paul says, because the law stops every mouth before God, therefore, by the deeds of the law shall no flesh be justified in his sight, for by the law is the knowledge of sin; which, you see, proves the gospel to be one thing, and the law another.

How did Paul find out that he was a sinner? by the gospel? or by the law? Let him answer. Rom. vii, 7. (By the law is the knowledge of sin.) “Is the law sin? God forbid. Nay, I had not known sin but by the law; for I had not known lust, except the law had said, Thou shalt not covet.” Here all must see that Paul quotes four words of the tenth commandment of God’s everlasting covenant. See Deut. iv, 12, 13. “And the Lord spake unto you out of the midst of the fire; . . . and he declared unto you his covenant, which he commanded you to perform, even ten commandments, and he wrote them upon two tables of stone.” Now, how long was this covenant of ten commandments to last? See Psa. cxi, 9: “He hath commanded his covenant for ever; holy and reverend is his name.”

The term forever, here used, we understand can only mean as long as the things spoken of can consistently exist. Very well. As it is God’s commanded covenant of ten commandments that is spoken of, and as they grow out of the relations existing between God and man, and man and his fellow-men, therefore, as God and obedient men with those relations will exist forever, the conclusion seems inevitable, that the ten commandments must be binding upon all men eternally; of which we will let our Lord testify in Matt. v, 17–20: “Think not that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfill (the law and the prophets). For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.”

That is, till all the prophecies shall be fulfilled; one of which we will here notice. Ps. cii, 25, 26. “Of old hast thou laid the foundation of the earth; and the heavens are the work of thy hands. They shall perish, but thou shalt endure; yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed.”

Peter refers to this prophecy, and says, “But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also; and the works that are therein shall be burned up.” 2 Pet. iii, 10.

Now as this prophecy of David, referred to by Peter, has not yet been fulfilled, and as our Saviour has positively declared that until this prophecy is fulfilled, one jot or one tittle shall in no wise pass from the law, therefore, we believe with Paul, in Rom. vii, 12, that the law is holy, just and good; and that whosoever, therefore, will transgress the fourth command of that law, by working, or doing his pleasure on the Sabbath, the seventh day, is a sinner in the sight of God. For John says, “Whosoever committeth sin, transgresseth also the law; for sin is the transgression of the law.” 1 John iii, 4.

But to show that God has made obedience to his law a test of character and of our having light, see Isa. viii, 20, “To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.” Now, by reading verse 19, it will be seen that God makes the speaking according to the law a test of their having light, at the time another class is saying, “Seek unto them that have familiar spirits;” evidently referring to the work of Modern Spiritualism now before us, to which we understand the prophet refers in verse 15, when speaking of the second house of Israel, or professors of religion in these last days. He says, “And many among them shall stumble, and fall, and be broken, and be snared, and be taken.” A cursory glance will enable you to see that very many are being snared, and taken captive by the Devil through Modern Spiritualism. And in contrast with this work of the spirits of devils (see Rev. xvi, 14), Isaiah speaks of another work, as follows: “Bind up the testimony, seal the law among my disciples.” Isa. viii, 16: and in verse 17 he shows that this sealing work is carried on while there is a people looking and waiting for the Lord. Since what time has such a people been in existence? I answer, Since 1844. For since that time, the third angel’s message has been going forth, calling out a people to observe all the ten commandments of God, and showing the Sabbath to be the sign and seal of the living God. Rev. xiv, 9–12; Ex. xxxi, 13–17.

Then, we ask, according to all the testimony we have presented, Who have light in them? The Lord says, those who speak according to the law and the testimony,

which mark of obedience forms the characteristic of the remnant church or people of God, spoken of in Rev. xii, 17: “And the Dragon (that is the Devil or Satan) was with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.” The testimony of Jesus, the angel told John, in Chap. xix, 10, is the spirit of prophecy. But some may ask, Is there such a people now on the earth as is here described by the prophet as the remnant church? I answer, There is not, if the Seventh-day Adventists have not the characteristics named above. And I admit that they do not have them only as they let their light shine. And as I see the great flood of light that the Lord is letting shine upon his people from the holy sanctuary, and especially the light given us through the gift of prophecy, containing such good counsel and holy admonitions, I can but exclaim, Oh! how many good works are enjoined upon us by the Lord who has said in our text, “Let your light so shine before men, that they may see your good works.”

Dear brethren and sisters, are we faithfully obeying the Lord? He says, “Ye are my friends, if ye do whatsoever I command you.” Jno. xv, 14. In view of the great light thus given to us, I am astonished at our lukewarmness, our carelessness, and indifference.

Oh! see! yonder stands the Lord with sword in hand, to cut down his careless people. See, also, those careworn servants of God in this solemn time, weeping between the porch and the altar, and crying unto God, saying, “Spare thy people, O Lord, and give not thine heritage to reproach.” Joel ii, 17. And here I would say to my fellow-servants, who are thus crying unto the Lord, Do not be discouraged, but continue your importunate cries, for God is hearing, and is waking up his slumbering people, who are beginning to be more faithful in letting their light shine; yet I see one very important lack among them, and that is, agonizing, earnest, persevering, faithful prayer. Some seem satisfied without taking any part in the family worship, or in meeting, although it is a meeting where God’s people have met to pray, and exhort each other; and should “so much the more as they see the day approaching.” Others go through a form of prayer, or exhortation, which is dry, not having even a tear in it. I have often wept when I have been compelled to listen to such lifeless prayers, and wondered how they could talk to the Lord, who had wept so much for us, without even a tear.

Here I will present two passages of scripture that I hope all will remember. First. Heb. ii, 9. “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.” Second. Heb. v, 7–9. “Who, in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto Him (that is God) that was able to save him from death, and was heard in that he feared [margin, for his piety]; though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him,” and hence let their light shine.

David says, “The Lord is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit,” Ps. xxxiv, 18, and Isaiah says, God inhabiteth eternity, and dwelleth in the holy place, with him, also, that is of a contrite spirit. See Isa. lvii, 15. Paul says, “Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God which worketh in you both to will and to do of his good pleasure. Do all things without murmurings and disputings; that ye may be blameless and harmless, the sons of God without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world.” Phil. ii, 12–15. If we thus hold forth the word of life, by our careful, humble, prayerful, consistent course of conduct, poor sinners will see our good works, and be constrained to glorify God.

How often God’s servants are requested to go to this and that place to preach the message; and upon coming to the place, find a few Sabbath-keepers, who, perhaps, would not be known in the neighborhood as professors, if it were not that they observe the seventh day (and that not acceptably with God) for the Sabbath, so that before the servant of God can meet with any success among unbelievers, he must labor for the conversion of these brethren and sisters. The minister well knows that it is useless to ask, or expect, God to help him labor for the salvation of sinners, until these professed brethren and sisters, who are nothing but stumbling-blocks standing in the way of others, are taken out of the way, either by conversion, or by being rejected of the Lord.

Sometimes the different churches want us to hold protracted meetings among them, while, perhaps, a number of its members are a by-word among sinners, and a reproach to the cause they profess. Oh! what hard work such make for the minister. May the Lord in mercy stir up such careless souls, all over the land, is my prayer.

But how easy it is to labor in a place where one or two persons, or a whole church have been letting their light shine. I went once into a place to labor where the people had never heard any Advent preaching, but there were two Seventh-day Adventists who had lived in the place about two years, and as I was going to that place by their request, I inquired of their neighbors concerning their Christian characters, and found that the whole community looked upon them as consistent, upright, honest, good Christians. The result was, when we commenced meetings, several hundred people came to hear, and soon more than a score were added to their numbers. It is easy to preach and pray in such a place.

Dear reader, may the Lord bless you, and stir us up upon this subject, so that we may let our light so shine before men that they may see our good works and glorify our Father which is in Heaven.

THE CHRISTIAN MARINER.

By L. D. SANTER.

Behold the dauntless mariner upon the sea of life! He battles with the elements amid the angry strife. When foes with hate surround him, and envy’s surges roar, Hope like the faithful compass, points him to Canaan’s shore.

He’s out upon the ocean waste, the waves run mountain high, But his Leader’s gone before him and beckons to the sky. His eye with holy radiance glows, his bosom has no fears, As o’er the pathless ocean wide his way to Heaven he steers.

He’ll enter soon the better land, he hails the dawning light, His hope is anchored in the vail, where hope is lost in sight. Farewell to storm and tempest now, farewell to woe and sin, The haven now he can descry, and soon he’ll enter in.

L. D. SANTER.

Gridley, Ill.

The Sermon.

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, PREACH THE WORD. 2 Tim. iv, 2.

Eternal Torment.

By R. F. Cottrell

The doctrine of the immortality of the soul has probably made more infidels than any other one thing which has been taught as Christian doctrine. Connect this doctrine with the Bible teaching of a real punishment in the literal fire to which the earth is reserved, 2 Pet. iii, and the thought is too overwhelmingly terrible for any sane mind to believe.

This doctrine of the Devil, that man is destined never to die, is embraced by modern infidels, instead of the old doctrine of eternal unconsciousness after death, and from this stand-point the Bible is condemned, taking for granted that the prevailing doctrine of immortality is taught in it. The following extracts from a spiritualistic unbeliever, will show how the doctrine of eternal torment looks, viewed from that stand-point.

“We say, therefore, that the doctrine of the eternity of future punishment is not believed as an intellectually-conceived truth, because that is a metaphysical impossibility. But more: we affirm, in spite of the general belief in it publicly professed, that it is actually held by hardly any one as a practical, vivid belief even within the limits wherein, as an intellectual conception, it is possible. When intellect and imagination do not fail, heart and conscience do, with sickened faintness and convulsive protest. In his direful poem on the Last Day, Young makes one of the condemned vainly beg of God to grant

‘This one, this slender, almost no, request: When I have wept a thousand lives away, When torment is grown weary of its prey, When I have raved of anguished years in fire Ten thousand thousands, let me then expire.’

“Such a thought, when confronted with any generous, holy, sentiment, or with any worthy conception of the Divine character, is practically incredible. The men all around us in whose church-creed such a doctrine is written down do not truly believe it. ‘They delude themselves,’ as Martineau well says, ‘with the mere fancy and image of a belief. The death of a friend who departs from life in heresy affects them in the same way as the loss of another whose creed was unimpeachable; while the theoretic difference is infinite, the practical is virtually nothing.’ Who that had a child, parent, wife, brother, or other precious friend, condemned to be roasted to death by a slow fire, would not be frantic with agony? But there are in the world literally millions on millions, some of whose nearest and dearest ones have died under circumstances which, by their professed creeds, can leave no doubt that they must roast in the fires of hell in anguish unutterably fiercer, and for eternity, and yet they go about as smilingly, engage in the battle for money, in the race for fame, in all the vain shows and frivolous pleasures of life, as eagerly and gayly as others. How often do we see the literal truth of this exemplified! It is clear they do not believe in the dogma to whose technical terms they formally subscribe.”

“A small portion of its professors do undeniably believe the doctrine so far as it can be sanely believed; and accordingly the world is to them robed in a sable shroud, and life is an awful mockery, under a flashing surface of sports concealing a bottomless pit of horror. Every observing person has probably known some few in his life who, in a degree, really believed the common notions concerning hell, and out of whom, consequently, all geniality, all bounding impulses, all magnanimous generosities, were crushed, and their countenances wore the perpetual livery of mourning, despair, and misanthropy. We will quote the confessions of two persons who may stand as representatives of the class of sincere believers in the doctrine. The first is a celebrated French preacher of a century and a half ago, the other a very eminent American divine of the present day. Saurin says, in his great sermon on Hell, ‘I sink under the weight of this subject, and I find in the thought a mortal poison which diffuseth itself into every period of my life, rendering society tiresome, nourishment insipid, pleasure disgustful, and life itself a cruel bitter.’ Albert Barnes writes, ‘In the distress and anguish of my own spirit, I confess I see not one ray to disclose to me the reason why man should suffer to all eternity. I have never seen a particle of light thrown on these subjects that has given a moment’s ease to my tortured mind. It is all dark—dark—dark to my soul; and I cannot disguise it.’” . . . . . .

“Again: it is a fatal objection to the doctrine in question that if it be true it must destroy the happiness of the saved and fill all Heaven with sympathetic woe. Jesus teaches that ‘there is joy in Heaven over every sinner that repenteth.’ By a moral necessity, then, there is sorrow in Heaven over the wretched, lost, soul. . . . . The good cannot be happy in Heaven if they are to see the ascending smoke and hear the resounding shrieks of a hell full of their brethren, the children of a common humanity, among whom are many of their own nearest relatives, and dearest friends.”

“True, a long list of Christian writers may be cited as maintaining that this is to be a principal element in the felicity of the redeemed, gloating over the tortures of the damned, singing the song of praise with redoubled emphasis as they see their parents, their children, their former bosom companions, writhing and howling in the fell extremities of torture. Thomas Aquinas says, ‘That the saints may enjoy their beatitude and the grace of God more richly, a perfect sight of the punishment of the damned is granted to them.’ Especially did the Puritans seem to revel in this idea, that ‘the joys of the blessed were to be deepened and sharpened by constant contrast with the sufferings of the damned.’ One of them thus expresses the delectable thought:—‘The sight of hell torments will exalt the happiness of the saints forever, as a sense of the opposite misery always increases the relish of any pleasure.’ But perhaps Hopkins caps the climax of the diabolical pyramid of these representations, saying of the wicked, ‘The smoke of their torment shall ascend up in the sight of the blessed forever and ever, and serve, as a most clear glass always before their eyes, to give them a bright and most affecting view. This display of the Divine character will be most entertaining to all who love God, will give them the highest and most ineffable pleasure. Should the fire of this eternal punishment cease, it

would in a great measure obscure the light of Heaven and put an end to a great part of the happiness and glory of the blessed.’ That is to say, in plain terms, the saints on entering their final state of bliss in Heaven, are converted into a set of unmitigated fiends, out-satanating Satan, finding their chief delight in forever comparing their own enjoyments with the pangs of the damned, extracting morsels of surpassing relish from every convulsion or shriek of anguish they see or hear. It is all an exquisite piece of gratuitous horror arbitrarily devised to meet a logical exigency of the theory its contrivers held. When charged that the knowledge of the infinite woe of their friends in hell must greatly affect the saints, the stern old theologians, unwilling to recede an inch from their dogmas, had the amazing hardihood to declare that, so far from it, on the contrary their wills would so blend with God’s that the contemplation of this suffering would be a source of ecstasy to them. It is doubly a bare assumption of the most daring character, first assuming, by an unparalleled blasphemy, that God himself will take delight in the pangs of his creatures, and secondly assuming, by a violation of the laws of human nature and of every principle of morals, that the elect will do so too. In this world a man actuated by such a spirit would be styled a devil. On entering Heaven, what magic shall work such a demoniacal change in him? There is not a word, direct or indirect, in the Scriptures to warrant the dreadful notion; nor is there any reasonable explanation or moral justification of it given by any of its advocates, or indeed conceivable. The monstrous hypothesis cannot be true.”

The learned author of these extracts knew very well that there is no proof of this monstrous doctrine in the Scriptures, and he might have known that the doctrine of the immortality of the soul—the false assumption upon which eternal conscious misery is built—is neither supported by the Bible nor philosophy, but by the pride of the human heart which loves to be exalted with the idea of natural immortality. But for this doctrine and device of the Devil, the Bible would have set the matter of future punishment in such a light that every rational mind must approve of the justice and mercy of God. The Bible doctrine of life through Christ, and death to those who cannot be re-claimed, must commend itself to every reflecting, justice-loving, person, and free the throne of God from such blasphemous imputations as are contained in the quotations in the above extracts.

R. F. COTTRELL.

A Few Thoughts on Discussions.

By J. F. McReynolds

It is evident that the dignity of truth demands that under some circumstances it should be vindicated in public debate. But as a general rule very little is done by public discussion for the advancement of truth.

There is however a manifest difference in subjects of truth as to their fitness for public debate. I will give a few examples.

The doctrine of man's mortality suggests itself to the masses as concerning them individually perhaps more than any other of the unpopular truths of these times. Its relation to the present constitution as well as the future destiny of man, together with the fact of its not involving, in the reception of it, any radical change of practice, is generally sufficient to secure the candor of a majority of all classes. And as the theory once received in full may serve, even for the non-converted, as a safeguard against the reception of some of the delusions of the last days, it may be well under some circumstances to bring this truth before the public in debate.

The obligation of the seventh-day Sabbath is a doctrine as well founded in the harmonious teachings of the Bible as any other, and is perhaps listened to with as much interest by unbelievers as any other; yet I think that much discussion on the Sabbath question is not attended with good, for the following reasons:

First. An array of evidence in support of conflicting theories stirs up a spirit of strife which forbids the truth's being attended by the Spirit of God to the heart; and though the theory of truth may triumph and be acknowledged by a majority, few—frequently none—feel a sense of its practical bearing upon their lives sufficient to induce obedience. The head is convinced without the heart's being reached. How many are ready even now to acknowledge the truth on this point, and yet how few obey.

Second. A habit of acknowledging truth without complying with its demands, is thus begotten, which destroys conscientiousness, and promotes carelessness and dishonesty, and will, without doubt, result in the final rejection of the truth by souls who might have been saved if the heart had been touched with the spirit of truth at the same time the head received the evidences of it.

The ordinance of feet washing would appear to much disadvantage before the public in debate; not because of a lack of evidence in its favor, but from a lack of fitness in the public mind to receive the evidence. Humiliating and simple in its nature—yet being attended with a blessing the world knows nothing of—the spirit of the world is diametrically opposed to it; and failing to discern its utility, the world and world-loving church can not appreciate the evidences in favor of it.

The visions also belong to believers. They are given for the special benefit of the people of God, and are appreciated only by those that practice their teachings, and realize their utility. The spirit of the world is in opposition to the work of God, and world-loving professors and nonprofessors do not understand “the things that are freely given us of God;” for “the natural man receiveth not the things of the Spirit of God; for they are foolishness to him: neither can he know them because they are spiritually discerned.” 1 Cor. ii, 14. Those that are living out the truths of the third angel's message, have faith that the Lord is leading them, according to his own purpose, to prepare a people for translation; and they rejoice in the gifts among them as a means employed by Him to that end. But men of the world do not discern this, and therefore can not see any light in the gifts. Our enemies avail themselves of these circumstances to stir up the carnal heart to opposition to the truth. But let our labor for the truth be such as will reach the hearts of the people. Let them receive the leading truths of the present time in the love of them, and then will they be prepared to examine the gifts. This work does not stand or fall according to men's wisdom or strength in argumentation. It is of God and will prevail.

J. F. McREYNOLDS.

Palestine, Iowa, Feb. 8, 1867.

God's Ministers.

By Henry F. Phelps

God has many ministers to perform his will; “ministers that do his pleasure;” “ministers a flame of fire;” “ministers of Christ.” There are also ministers of Satan: “and no marvel: for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed into ministers of righteousness.

May God bless his ministers; for such have to contend against these demons of darkness, who are ministers of Satan. And they often come with the most plausible manners, in the form of men, claiming to be true shepherds, loving God and his truth. But oh! how soon they show to whom they belong. Present to them the third angel's message with its kindred truths, and they very soon show that if they are ministers, they are not of that class to whom God has intrusted the work of saving souls.

Many are the trials that God's ministers have to endure. Let no one imagine that they who are called to preach the gospel have an easy time. No, far from it. Think you it is no trial to them to leave their families, and all the comforts of home, the society of their companions and children, the delights of the fireside, everything, almost, that serves to alleviate the burdens of their life? Think you it is easy! Can they give up these without a struggle? We might think so, if they left these to seek the pleasures of the world; but no, they meet discouragements upon every hand. A cold shoulder is everywhere turned against them. The scoffs of the multitude, and the sneers of the fashionable professor. They face the cold, blasting winds and storms of a northern climate, and the scorching sun of midsummer, traveling often on foot through snow and rain, mud and mire, wading the waters of a swollen stream on a December day, sleeping in cold, open houses, where the wind and frost are sure to find their resting place. These are a few of the things they have to endure. It is no fancy picture; but a reality. They have endured these things to preach the truth to you; and now are gone to carry it to others. Oh! pray for them, stay up their hands. They need your aid; and God will hear and answer. And those who have means, have something to do beside praying. They need your money. It will cost something to have this truth carried to all who would delight in it. And you who have little means, think not that praying is your whole duty. No, you can stay up their hands, by your example, by living out these truths in your families and before the world. You have a great work. Then do it. We all have something to perform in this last great work. Praying will do no good if we stop there. We must help to answer our own prayers. If we pray for the message and cause to rise, we must rise ourselves. Then let us be up and doing. But again I say, Remember God's ministers, and may God bless them, and give them strength for their day.

HENRY F. PHELPS.

Pine Island, Minn.

PARAPHRASE OF PSALM XLVI.

By Susan Elmer

The Lord our strength and refuge is, A present help is he; We will not fear though earth's removed, And mountains to the sea.

Although the waters swell and roar, And though the mountains shake, Yet those who put their trust in God, He never will forsake.

There is a stream whose crystal flow, The holy place makes glad, The city of the Lord most high, With radiant glory clad.

The heathen raged, the kingdoms moved, He uttered loud his voice; We have with us the Lord of hosts, We cannot but rejoice.

Come, now, behold the works of God; He maketh wars to cease. He sunders both the bow and spear, And reigns the King of Peace.

SUSAN ELMER.

Ashfield, Mass., Feb. 7, 1867.

EVERY DAY RELIGION.—

By Spurgeon

We must come back to our point, which is not to urge all of you to give yourselves up to mission work, but to serve God more and more in connection with your daily calling. I have heard that a woman who has a mission makes a poor wife and a bad mother; this is very possible, and at the same time very lamentable; but the mission I would urge is not of this sort. Dirty rooms, slatternly gowns, and children with unwashed faces, are swift witnesses against the sincerity of those who keep others' vineyards and neglect their own. I have no faith in that woman who talks of grace and glory abroad, and uses no soap and water at home. Let the buttons be on the shirts, let the children's socks be mended, let the house be as neat as a new pin, and the home be as happy as home can be; and then, when the cannon balls, and the marbles, and the shots, and even the grains of sand, are all in the box, even then there will be room for those little deeds of love and faith which in my Master's name I seek of you who look for his appearing. Serve God by doing common actions in a heavenly spirit, and then, if your daily calling only leaves you cracks and crevices of time, fill these up with holy service. To use the apostle's words, ‘As we have opportunity, let us do good unto all men.’—Spurgeon.

Tempest to Some, Prosperous Gale to Others

That which is a tempest to some, is to others a prosperous gale.

Nothing to Fear in God’s Universe

He who commits the universe to God has nothing in the universe to fear.

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