Review and Herald, Vol. 33, No. 2. (1/5/1868)

Review and Herald

Jan 5, 1868

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 5, 1868

ROBBING GOD.

By James White

BY ELDER JAMES WHITE.

TEXT. “Will a man rob God?” Mal. iii, 8.

Robbery among men is bad enough; but to commit this crime against God, how terrible! “Yet ye have robbed me.” Many sin ignorantly in this respect. They are robbing God, and do not know it. And they, in their blindness, inquire, “Wherein have we robbed thee?” The answer of the great God to them is, “In tithes and offerings. Ye are cursed with a curse, for ye have robbed me, even this whole nation.” There are professed Christians all around us who are withering and dying beneath the Lord’s curse, and know not the cause. They are robbing God, and do not understand wherein. They had supposed that the obligation of tithes and offerings rested upon the Jews alone, therefore did not rest upon them.

In this, as well as in other things, the Christian church has been too liberal. It has given the sanctified rest-day of the great God, the holy Sabbath of the Lord, to the Jews, and has taken up with a day upon which God did not place his especial blessing. It has given the wise distinction between clean and unclean beasts to the Jews, for their benefit alone, while they have feasted on swine, turtle, lobster, frog, and the broth of abominable things generally. The Christian church, in its liberality, has ever given those moral and holy lessons respecting order and cleanliness to the Jews, and has suffered confusion and uncleanness of the flesh, as well as of the spirit, to reign in her midst.

The people have been badly instructed as to what was blotted out and nailed to the cross, and what was not affected by the change of dispensations. Some hold that both the ceremonial and moral laws were abolished at the crucifixion of Christ, while others go so far as to assert that “the entire Old Testament was done away in Christ.” But Paul, when speaking of the sacrifice and priesthood of Christ, as shadowed forth by the sacrifices and the priesthood of the Jews, says, “For the law having a shadow of good things to come.” Heb. x, 1. Again, when addressing the Colossians respecting meat, drink, and those feast days of the Jews, the apostle says of these, “Which are a shadow of things to come, but the body is of Christ.” Col. ii, 16.

The shadows of the Jewish age are lost in the great realities of the Christian age. When the substance is reached, the shadow vanishes. When the great Sacrifice for sin and the priesthood of Christ in the heavenly sanctuary, came, the Jewish sacrifices, the Jewish priesthood, and the Jewish sanctuary, passed away. But the great moral principles, and the great moral duties of order, purity, the celebration of the Creator’s rest-day, and the support of the cause of God, are as changeless as the character of God.

It is true that the system of paying tithes was brought out most definitely in the instructions which God addressed to the Jewish people; but the principle existed as far back as the days of Abraham.

“And Melchizedek, king of Salem, brought forth bread and wine, and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of Heaven and earth. And blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all.” Gen. xiv, 18–20.

The vow of Jacob embraces this principle.

“And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father’s house in peace, then shall the Lord be my God. And this stone, which I have set for a pillar, shall be God’s house; and of all that thou shalt give me I will surely give the tenth unto thee.” Chap. xxviii, 20–22.

It received the unqualified sanction of the Son of God.

“Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith; these ought ye to have done, and not to leave the other undone.” Matt. xxiii, 23.

The tithing system is no more Jewish than the Lord’s Sabbath is Jewish, than the duty of cleanliness and holiness is Jewish, or than the God of Heaven is a Jewish God. Its object ever has been to sustain the cause of God. It was instituted as far back as God had a cause to sustain among the fallen sons of Adam, and was to continue unto the end. There are no reasons why it is not needed, and why it should not exist in the Christian age as well as in the Jewish. And as we near the close of the present age, when there is much to be done in a brief period of time, when all available means should be employed to save souls, the necessity of paying tithes for the support of the cause greatly increases.

To meet this necessity, God, by the mouth of the prophet, hath spoken, “Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse; for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of Heaven, and pour you out a blessing, that there shall not be room enough to receive it.” Mal. iii, 8–10. Read this entire chapter, and you will not fail to see that it applies to the present dispensation. And more, you may conclude that it applies to the closing portion of the Christian age, just prior to the opening of the burning day described in the following chapter. This is the view I take of the subject, therefore apply what the prophet says of robbing God in tithes and offerings, to the present time. As a people we have robbed God in tithes and offerings. At least, many among us are guilty of this sin. We have adopted what is called, “Systematic Benevolence,” based partly upon the words of the apostle, “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come,” 1 Cor. i, 2; but fail to carry it fully out. The points in our system are,

Systematic benevolence, not compulsion.
Each one assesses his or her own property, and pays weekly according to the amount put down upon the book.
The amount paid is designed to be equal to a tithe, or tenth, of all their increase.
The natural increase is supposed to be equal to money at interest at ten per cent. A tithe of that would be one per cent., or not far from two cents a week on each one hundred dollars.

This system calls for but a trifle from the poor man, and binds no burden upon the rich, heavy for him with his riches to bear. And all who acknowledge its general equality and justness should assess their property for just what they would ask for it, should they wish to sell. Some do not do this. And as the plan calls for ten dollars annually on each one thousand dollars, the man who assesses his property at two thousand dollars, and has this amount set down on the book, when he is worth three thousand, robs God of ten dollars. “Will a man rob God?” Astonishing!

There is another way in which many of our people rob God in tithes. They do not bring into the account the annual increase of their property. To illustrate: A brother puts down his property for 1868 at two thousand dollars, and pays that year twenty dollars. During the year his property increases to three thousand, and for 1869 he sets it down at three thousand, and pays thirty dollars. But what was the actual increase of his property during 1868? Answer, One thousand dollars. What was a tithe of his increase that year? Answer, One hundred dollars. This man pays twenty

dollars instead of one hundred. He robs God of just eighty dollars.

On the other hand, there are those whose means are very limited, who have no increase. A tithe of their increase would be simply nothing. These, if they chose it, should be released from bearing any part in Systematic Benevolence.

And again, there are young persons who have neither lands, houses, money, nor stocks, who really possess thousands in good health, strength, constitution and genius. These are as accountable before God for what they possess, as the farmer and mechanic are for what they possess in lands, houses, shops, fixtures, &c.

And yet again, there are those who can earn little or nothing, from infirmity or age, who possess thousands. These should not excuse themselves because they cannot earn. They are as accountable to God for the stewardship of property in their hands, as if they had strength to labor and earn.

But it should be borne in mind that our system for raising means to sustain the cause is not systematic compulsion; but systematic benevolence. The spirit of benevolence should be encouraged, and each be left to act from choice. The system prospers best, and most in accordance with the will of God, in those churches where each member, with feelings of true benevolence, seeks to be honest and liberal with the great God.

“Will a man rob God?” What a fearful act! The subject of paying tithes is simple and plain. Each knows, or may know, his duty. The robber should not be urged. Don’t try to drive him. Lay the subject open before him, and let him feel, if he can feel, the sin of his course, then leave him with God. Remember, it is systematic benevolence, not compulsion, for which we plead. No place for strife here, brethren. Let all the friends of this system lead off liberally and cheerfully, and, sooner or later, others who do not feel the importance of it will be induced to follow.

We not only rob God in tithes, but we rob him in offerings. Here, too, the Christian church has manifested great liberality in giving to the Jewish church all the blessings of thank-offerings, peace-offerings, trespass-offerings, &c. These are no more Jewish than the Sabbath, the duty of cleanliness, paying tithes, or than our God is a Jewish God.

Righteous Noah, in coming forth from the ark, made a thank-offering of immense value. His entire career in connection with the deluge was one of sacrifice. He had preached one hundred and twenty years. He had invested an immense fortune in the ark. He had with much labor and expense prepared stalls for beasts, and lofts for fowls. And he had secured food for them all for one long year, while he, his family, and they, had been shut up in the ark. And now, as Noah, his family, and every living thing, came forth from the ark, and Noah stands upon terra firma again, where the noblest light of Heaven shines upon him, it is in his heart to make some demonstration of his gratitude before the God of Heaven for preserving mercy. But has not Noah sacrificed enough already?

God had said to Noah, “Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation. Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female. Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of the earth.” Gen. vii, 1–3. Of the clean beasts, and of the fowls of the air, Noah secured three pairs and a half.

At the close of one year’s confinement in the ark, God spake unto Noah, saying, Go forth of the ark, thou, and thy wife, and thy sons, and thy sons’ wives with thee. And Noah builded an altar unto the Lord; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar. And the Lord smelled a sweet savor. Chap. viii, 15–21. Noah’s extensive farm was very scantily stocked. The ark was of little or no use to him now. His principal available property was in the three pairs and a half of clean beasts and fowls. These, to raise stock, and for food, at that time, when every living substance was destroyed from the earth, were exceedingly valuable to the patriarch. Yet he takes a seventh part of these precious creatures and burns them up in the sight of Heaven, to show his gratitude for preserving mercy. Had Judas stood there and seen Noah burn up one-seventh part of his remaining property, most likely he would have had a fit. When that blessed woman, in the gospel, poured from the alabaster box the precious ointment upon the head of Jesus, Judas was disturbed in his feelings, and murmured at the waste. He never could have endured the sight of one-seventh part of Noah’s valuable property burning to ashes. The Lord, however, smelled a sweet savor. Heaven smiled.

Righteous Noah stood forth upon the then new earth, just washed off its moral pollutions by the waters of the flood, as an example of right doing. The spirit of sacrifice possessed by this holy man was an example for the righteous ever after. His offering was no more Jewish than Christian.

The same principle is carried out in the thank-offerings, trespass-offerings, and peace-offerings, in the more definite instructions to the Jews. And the same principle and duty is carried out in the definite and pointed instructions of Christ and the apostles.

Says Christ, “Fear not, little flock; it is your Father’s good pleasure to give you the kingdom. Sell that ye have and give alms; provide yourselves bags which wax not old, a treasure in the Heavens.” Luke xii, 32, 33.

Says Paul, “Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.” 1 Tim. vi, 17–20.

There are many among us who should make thank-offerings to the Lord, as did righteous Noah. They have been mercifully preserved, as well as he. They have had the light of truth shining all about them. They have been blessed in basket and store, and have been favored with gracious deliverances from the powers of darkness. They have been preserved from accidents and sickness. They have seen the members of their own dear families brought to Christ. In fact, the rich blessings and bounties of Heaven have been poured all around them. Have they no thank offerings for the Lord and his cause? Has the God of Noah no offering for them to make?

Again, where are the trespass offerings for our time? Have none trespassed against the Lord by appropriating to themselves that which was the Lord’s? Have none robbed God? Let the prophet speak again, and answer, “Ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse; for ye have robbed me, even this whole nation.”

Our leanness, our weakness, our poverty, are no marvel. But what shall be done? Let the prophet answer: “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not pour you out a blessing, that there shall not be room enough to receive it.”

Here is our only hope. Can we trust the Lord and prove him? When this is done this gracious blessing will be poured out. It will require faith to do this. It is true Advent faith that is wanted; more faith in God, in his word, in his promises. When this is enjoyed we shall see Advent works, corresponding with our profession of faith. God help the people. Amen.

ABIDE IN CHRIST. JOHN XV, 1.

By Jane B. Irish

I am the vine, the living vine, Ye are the branches true; My father is the Husbandman, Who'll purge and quicken you To works of love, that more and more Your labors may be blest; And not as worthless branches, cast Away from all the rest.

Now are you clean, if in your heart My words and spirit flow. Abide in love; abide in me As close as branches grow Into the vine, then you much fruit Shall bear; your joy shall be The loved ones saved. As stars they'll shine Through all eternity.

Lord, how shall we abide in thee? How keep we in thy love? Do my commandments, is replied In accents from above. Your brethren love as I've loved you, Your enemies forgive, Labor for all, yourself deny, Abide in me and live. JANE B. IRISH.

Ministers Should Write for the Review

By Ellen G. White

MINISTERS who are engaged in active labor in the cause of God, and who have earned a reputation among our people, should use their influence to the very best advantage.

Their responsibilities do not cease with their pulpit labors. It is the duty of all who can write, especially those who minister in holy things, to exercise their talents in this direction. They should feel that it is one branch of their work to give tangible proofs of their interest in the REVIEW AND HERALD, by the pointed, spiritual articles from their pens for its columns. This paper, which is the only preaching that hundreds have, is not what it might be, or what it should be. Here is an opportunity to speak to thousands, and all who do speak through the REVIEW should have a burden of something to say.

Men of but small experience who have but little influence, can get up common-place sermons. Some of the people read them, while others feel no interest to read them. There is nothing in the words, or arrangement of ideas that melts and burns its way into the heart. Some have interest enough to read every sermon, however deficient in new ideas and interest. When individuals in process of time become acquainted with the men whose names appear at the head of their sermons, they see that these men are not all what they profess to be—that they are deficient in experience. They lose confidence in the paper, and when they read sermons from the pens of men whose names they are not acquainted with, they feel a distrust, because they have been deceived before, and although good matter may be contained in the sermons, they do not acknowledge it as food, therefore they lose much good instruction. Some men would be ministers who have mistaken their work. To them were committed talents, not more than two, or one. Their position is in a humble sphere. God only requires them to do their duty according to their measure of responsibility, and he will accept the work of such, if well done, as readily as the work of those who have greater ability; of them he expects corresponding returns.

Christians will not make light of the smallest gift in the church. But some of the writers of the sermons which have appeared in the REVIEW have not been at work upon their one, or two talents, but have been handling the five not committed to them at all. They make bad work. The Master knew their ability, and gave them no more than they could make the very best use of, that at the reckoning time, he need not require more of them than they had ability to perform. None should needlessly mourn that they cannot glorify God by talents he has never committed to them. Those who are restricted to only one talent, if they use it well, God will accept according to their ability.

God would not have us aspire after great things, seeking to a large work, but he requires all to do their work well. If men are entrusted with limited talents, let them not aspire to trade with the five, but let them with contented humility, feeling the weight of their responsibility, make the most of what they have. The Master will require no larger interest than was proportionate to the amount entrusted to them.

Some of our ministers are capable of bearing greater responsibilities than they are willing to take. They prefer to trade with two talents, when five have been committed to them. In bearing responsibilities, something must be ventured, as in the case of one engaged in trade. Some shrink from this through fear. Their trust is not in God. They fear censure, or that loss will be incurred by them. A due amount of caution is necessary, but even this excellent qualification may be abused, and a spirit of indolence or cowardice encouraged. God does not design that individual responsibility shall be laid off.

Especial efforts should be made by ministers who have the cause of God at heart, to contribute to the columns of the REVIEW the most interesting, spiritual articles. All can find time to do this if they have a will and heart to engage in the work. Some are too indolent and ease-loving. They will spend hours in chatting upon subjects not especially connected with the advancement of the cause and work of God. The

time thus spent is lost, and they are unprofitable servants. If the time had been occupied in the study of the word of God, thoroughly furnishing themselves from its precious pages, fitting themselves to be able ministers, their employment would be more profitable. They would have something to write. They could furnish articles which would instruct and encourage the people of God. Such would be only doing their duty, and would be giving to the flock of God their portion of meat in due season. Some of our ministers occupy considerable time in reading. This is all right if not carried too far. Much reading is as great a weariness to the flesh as making many books. But few realize that much reading is brain-wearing work, as much so as writing. A portion of the time occupied by these who love reading, and who feel that it is a great privation to be diverted from their favorite exercise, should investigate carefully their object. Is it in reading merely to benefit themselves, that they may have an intellectual feast? Even in reading God's word selfishness may come in. You may feast yourselves upon portions of the word which shine with special brightness, and if you make no further use of the blessing, and shut up these precious rays of light to yourselves, your light will become dim, and finally go out.

If God makes you a channel through which to communicate his light, that others may be benefited, be careful how you hide it under a bushel. According to the directions of Christ, the proper course is to set it upon a candlestick, that it may give light to all who are in the house. Better take a portion of the time you devote to reading, and attend to duties that some one must perform. Some must write, that the people of God scattered abroad may be instructed. Have the cogitations of your mind been fruitful upon Bible subjects, or in religious experience, in connection with the work of God? Well, write out these thoughts for the benefit of others who need them. In thus doing, the cause of God can be served as well, and it may be better than by pulpit labor.

When feasting upon God's word, because of the precious light you gather therefrom, present it to others that they may feast with you. But let your communications be free and heartfelt. You can best meet the people where they are, rather than in seeking for lofty words which reach to the third Heavens. The people are not there, but right here in this sorrowing, sinful, corrupt world, battling with the stern realities of life.

Christ came not to be ministered unto, but to minister. He was our example, and God has apportioned to us our work, to minister to the necessities of others, according to the ability he has given us. As we use this ability to the best account, it will increase. Those who do all they can on their part with what God has entrusted to them, and bear their whole weight upon him, he will strengthen them just when strength is required. In thus doing, we give God room to work for us; to teach and lead and impress us, and make us channels through which his light can be communicated to many who are in darkness.

As a people we are surely saying by our works, “My Lord delayeth his coming.” Our Lord has given us a fearful caution, not even to say this in “our hearts.” With many the warning is utterly disregarded. Their works, and words, and their life is saying distinctly to others, My Lord delayeth his coming. Say not, unfaithful steward, this concerneth not me, I am a Christian. Was not the evil steward a professed Christian? a forgetful, negligent, slothful steward of his Lord's goods? He was outwardly a steward, a professed Christian. He calls Christ, “My Lord.” He believes in the coming of his Lord; but he only says, That coming is delayed. Then he presumes on that delay to use for the gratification of his own appetite and pleasure, his Lord's goods. But his portion is assigned him with hypocrites and unbelievers, where is weeping and gnashing of teeth. I entreat you my brethren to arouse from your sloth, and take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. As a people we are increasing in riches. I am alarmed as I see so little of the spirit of sacrifice. Selfishness and the love of the world is closing up the soul, that the rays of heavenly light cannot penetrate it. As God's stewards, I entreat of you to dispense of your means; lighten the load of care, burden and responsibility which is resting upon you.

Brethren, use your influence to obtain a more extended circulation of the REVIEW. You can do much more than you are doing in obtaining subscribers for the REVIEW. If you would imitate, in this good work, the example of our enemies who publish error, or the example of Satan in his perseverance in circulating slander and falsehood, the list of subscribers would be greatly increased. Let every one go to work earnestly, perseveringly, to see what they can do in interesting others to read. Let all become missionaries; and you who have talents of money, put it out to the exchangers. Invest in the cause of God. Do not, I entreat you, continue to pursue a course of robbery with God.

Some of the brethren who are intrusted with the larger talents, have failed to improve upon them as they should have done. Some have talents of influence, some have talents of means, and others have both talents of influence and money. Upon such, rest weighty responsibilities. We profess to be servants of Jesus Christ. As servants, to us is committed a work. It is not our own means intrusted to us for investment. Were it ours, we might study our pleasure in its use. The capital is the Lord's. We are responsible for its use or abuse. If we bury our talents of influence or money in the earth, and allow them to lie dormant, withholding them from his cause, we shall be condemned when the Master comes to reckon with us, and to require his own, not ours, with usury. He has purchased us with his own sufferings and blood, to secure from us willing servitude; yet we withhold from him that which is his own. There is a failure upon the part of ministers and people. They withhold from God. They do not use their talents of influence and means to the glory of God. Ministers have not interested themselves in the prosperity of the REVIEW as was their duty. Here is an opportunity to speak to thousands. Those engaged in active labor in the gospel field should understand that all are interested in their mission. They should feel it a privilege and duty to report their meetings, and communicate matters of interest, which would be for the encouragement of God's people scattered abroad.

About one week since, I dreamed of being before a large concourse of people. Those who labor in the Office, also the ministers who are engaged in active labor in the cause and work of God, were present. Brethren Smith, Amadon and Gage stood each holding a copy of the REVIEW. They raised it in their hands above the heads of the people to attract their attention. Their countenances expressed interest and anxiety. I felt burdened to speak. I arose, and referred to the important work in which we were engaged, in warning the world to prepare for the coming of the Lord. I stated that this warning message would be a savor of life unto life, or of death unto death; if this message was not received unto salvation, it would prove the condemnation of those who rejected it. How important, then, that the truth be presented in the most attractive light, in the power of the Holy Spirit, which shall have a winning and compelling power upon those who shall come under its influence. I said to the people, Those who minister in word and doctrine, and those who are handling sacred things in the Office, are engaged in the same work. Our work is of the same exalted character; and we should feel a deep interest in the REVIEW, and make it a channel through which the brightest beams of light shall shine forth to the people. That paper is as dear to me as an only son. The Lord would have us all feel an individual interest in the prosperity of the REVIEW. All should feel as deep an interest as they would in an only son.

All who act a part in contributing to the paper, and all who are engaged in the work of selecting articles for it, should have a zealous care that its columns should contain the most precious light. Especially the ministers should arouse. They should feel a special interest in the paper, and if it is not as full of interest as they could wish they should feel that perhaps they have failed to do their duty. When your zeal and interest come up to the right standard the people will feel a deeper interest in liberally sustaining it, and when this is fully done, if the people desire a larger paper, and will sustain it by their means and influence, it will be made just as large as they desire. God's cause will be strong and triumph if ministers and people will alike show their faith by their works. And it will be weak, and languish, if the ministers and people have small faith and small works.

ELLEN G. WHITE.

CHANGES IN A CENTURY.—

In 1777, a committee of Congress, who had considered the matter of printing Bibles for this country, reported that neither proper types nor paper could be procured for the purpose in this country. In 1867, the American Bible Society reports that it has printed twenty-two millions of Bibles and Testaments in 49 languages, and that it has 23 power-presses constantly throwing off the word of God. Add to this the issues of the American and Foreign Bible Society, the Bible Union, and all the other enterprises, individual and otherwise, for publishing Bibles, and what a change we have in this single particular!

WAITING.

Long in this wild, wild country, Where rue and nightshade grow, Where waters black and bitter All fairest meads o'erflow;

Where, from the heart, all broken, Floats forth a wailing cry; And days are dark and dreary, And years drift sadly by;

Where skies are gray and stormy, And mountains bleak and cold, Look down on wintry ocean, On barren heath and wild:—

Long in this sinful country, I've wandered, poor and lone; To every illness subject, To every weakness prone.

Now, standing on the headlands, I greet the coming dawn; Mine eyes drink in the glory Of the approaching morn.

I see my dear, loved Saviour, Clad in the purest white, And sky, and earth, and headlands, Are bathed in golden light.

Oh! blessed, blessed country! No pain, no bitter tears; No fainting 'neath the burden, No doubts—no cruel fears.

Oh! bright, unchanging glory! Oh! radiant array! Oh! sweet and dream-like music! Oh! cloudless, endless day!

EARNEST TIMES.

By S. R. LINDSLEY

“We live in earnest times. There never was a period which called for so much earnestness as now. It is a time when old and young should be in earnest to put down their evil passions,” &c. I was deeply impressed with these words from a public speaker who was addressing a Sunday School not long since. Ah! thought I, we who differ from you in so many points of faith, agree with you in this, but doubtless from very different premises. His reasons evidently were that the rising generation might grow up good and virtuous, and in future years nobly fill the places of their fathers in the drama of life.

If all things were to continue as they were from the beginning of the creation, his reasoning would be well. But our reasons are far different. We do not share with such in their fond hopes. The youth of our land, as a mass, are anything but noble or lovely. The “last days” and “perilous times” have come, and all the train of evil characteristics described by the apostle to Timothy, can be plainly discerned.

“We live in earnest times.” Yes, indeed. A world lying in wickedness; the professed church “lovers of pleasure more than lovers of God;” the few who are striving to repair the breach in the law of God, are looking for his Son from Heaven, to end all earthly kingdoms, and understand the last delusion of Satan, whereby he will deceive, if it were possible, the very elect,—these are lukewarm. Having a correct faith, they are “rich, and increased with goods.” They know not the depth of their poverty.

Long have they heard the counsel of the True Witness, but a stupor has been upon them, which has prevented them from fully heeding it. Truly, “there never was a period which called for so much earnestness as now.” The Faithful Witness is about to spue out of his mouth those who heed not his counsel. What art thou doing, O, my soul? Canst thou not be zealous in the work of repentance and reform? Canst thou not be earnest when the hours of probation are so swiftly hastening to their close? And if they were not, couldst thou not devote to God the short span of life? Oh! I will try to be in earnest to save my own soul, and scatter some rays of light to perishing souls around me. I am thankful that all may do this. May God bless the silent messengers to the enlightening of some minds, and help us all to be in earnest.

S. R. LINDSLEY.

Continue reading: THOUGHTS ON THE BOOK OF DANIEL