Earlier text: DO BEASTS HAVE IMMORTAL SOULS?Love is diffusive. It would not confine its offices to those only who could repay them; bursting the limits of the church, it would seek the world. Every heart in which it glowed, finding itself allied to every other Christian heart, and the whole feeling themselves reinforced with the benevolence of Heaven, would meditate the conversion of the world. As often as they approached the throne of grace, they would find themselves touching the springs of universal and almighty love,—and would they not yearn to behold these springs in activity for the world? As often as the thought of that love embracing themselves, their own love would burn with tenfold, fervor; the selfishness of their nature would be consumed, the most enlarged designs of benevolence would seem too small, the most costly sacrifices too cheap; they would feel as if they must precipitate themselves into some boundless field of beneficence; as if they could only breathe and act in a sphere which knows no circumference. As often as they surveyed their infinite resources in Christ, and perceived that when all their own necessities were supplied those resources were infinite still, they would naturally remember the exigencies of others; would feel that they had access to the whole, that they might instrumentally impart of that abundance to others. The feast would be prepared, the provisions infinite; and when they were seated at the banquet, and contrasted that plenitude of food with the fewness of the guests, they would conceive a fixed determination not to cease inviting till all the world should be sitting with them at the feast of salvation. The name they were to bear would perpetually remind them of Him from whom they had derived it; and would it be possible for them to have their minds inhabited by the glorious idea of Christ without receiving corresponding impressions of greatness? It would be associated in their minds with all things great, beneficent, godlike, impelling them to imitate to the utmost his diffusive goodness. But not only their name, from him they would have derived their nature; by necessity of nature, therefore, they would pant to behold universal happiness. Not only would they feel that every accession to their number was an increase of their happiness; as long as the least portion of the world remained unblessed and unsaved, they would feel that their happiness was incomplete. Nothing less than the salvation of the whole world would be regarded by them as the complement of their number, the fulfillment of their office, the consummation of their joy. It is clear, then, that the entire economy of salvation is constructed on the principle of restoring to the world the lost spirit of love; this is its boast and glory. Its advent was an era in the universe. It was bringing to a trial the relative strength of love and hatred;—the darling principle of Heaven and the great principle of all revolt and sin. It was confronting selfishness in its own native region with a system of benevolence prepared, as its avowed antagonist, by the hand of God itself, so that, unless we would impugn the skill and power of its Author, we must suppose that it was studiously adapted for the lofty encounter. With this conviction, therefore, we should have been justified in saying, had we been placed in a situation to say it, “Nothing but the treachery of its professed friends can defeat it; if they attempt a compromise with the spirit of selfishness, there is everything to be feared; but let the heavenly system be worked fairly, and there is everything to be expected,—its triumph is certain.” But has its object been realized? More than eighteen hundred years have elapsed since it was brought into operation,—has its design succeeded? Succeeded! Alas! the question seems a taunt, a mockery. We pass, in thought, from the picture we have drawn of what the gospel was intended to effect, to the contemplation of things as they are, and the contrast appalls us. We lift our eyes from the picture, and, like a person awaking from a dream of happiness to find the cup of wretchedness in his hand, the pleasing vision has fled. Selfishness is everywhere rife and rampant.—Mammon. GEMS FROM NELSON.
By C. L. Gregory
[The following gems were selected from “Nelson’s Cause and Cure of Infidelity,” a book which ought to be in the hands of every person in these days of peril, particularly of the youth. If men would put forth one-half of the vigorous research after Bible knowledge which they expend after skill in gainful pursuits, they would not be ignorant; yet their ignorance is their excuse for not being able to judge concerning revelation. If we were to receive a kind letter from some powerful earthly monarch, some noted king, making us many very rich offers, and proposing to us honor and wealth, telling the terms over and over, that we might not mistake, it would be expected of us that we should inform ourselves perfectly as to who brought it, its contents, its authenticity, etc. If we were to have it a full year, and never read it at all, it would be deemed strange indeed. Most unbelievers do not know one-fortieth part of the great King’s letter, nor one-fortieth part of the evidence of its genuineness, nor one-fortieth part of its beauties, its grandeur, its proposals, promises, or threatenings; while one-half the time they waste in wickedness, or at least in nonsense and frivolity, would be enough to furnish them with that knowledge, the want of which aids in their ruin. The decisive characteristics and distinguishing marks between the true and false religions in the world are more numerous and more notorious than are the marks between counterfeit coin and pure gold or silver; yet men become judges in the last case, and remain uninformed in the other. If a young man were to hold up an article formed of brass, but made to resemble gold, and were to exclaim, “I can see but little difference between this and gold; I do not know that there is any; this seems as bright and as smooth and as beautiful as any that I have seen,” his friends would tell him that there was a difference between brass and pure gold—that it was to be distinguished by the sight, and by the ring, and by trial or chemical tests. They would tell him that unless he would inform himself in this matter he must suffer; but that by noting two or three signs scrupulously he might decide without danger. A system of truth sent from Heaven always forbids what man is much inclined to love; forbids sensual indulgence, fraud, wickedness, injustice, impurity, revenge, hatred, feasting, revelry, and all that man by nature is prone to reach after. The Koran allows of many wives, of revenge, and unending or exterminating war. The pagan creeds enjoin or permit gluttony, intoxication, and sensuality of every kind to any possible extent. God’s revelation orders the doing of that which men do not love. A wicked man would rather go through days of painful toil than to hold prayer in his own house, or to spend an hour in heart devotion. This requires a change of soul, and promises a paradise of holiness. The false volumes claiming to be from Heaven ask no regeneration or holiness of heart, and promise a futurity of cardinal indulgence and satiated appetites. A true prophet is not applauded by the majority of the wicked or by the mass of the depraved. He is generally disliked by those farthest from God, and spoken evil of by those who sink deepest in sin. He is often not only reviled, but put to death, if the laws permit; but the false prophet is neither stoned nor sawn asunder. He is often extolled greatly by the most dissolute, and is at least tolerated or praised to some extent by the leaders in depravity or the officers of sin. In detecting false gold or in marking pure, the chemical test deceives no one. The trial of the pure religion never fails those who test it by actual experiment. No other evidence is wanting; but it is hard to prevail on those who hate it to make this trial—to obey its precepts. THE SINNER'S FRIEND.
By Thirza M. Foster
Though all defiled with sin,
Christ’s blood can make us clean,
If but applied.
Here is salvation free
For all that come, saith he,
O, humbly look and see,
My wounded side. Now to our Lord and King,
Loud anthems will we sing,
’Tis but his due.
On him our sins were laid,
For us he was betrayed,
And thus an offering made,
For me and you. Then let our souls rejoice,
At the Almighty’s voice,
Which bade us live;
Who from his throne on high,
Looked down with pitying eye
On rebels doomed to die,
And said, Believe. Now faith within the heart
Bids all our fears depart,
And says, Obey.
God’s holy law fulfill,
And soon the angels will
To Zion’s radiant hill
Bear us away. Christ, once the sinner’s Friend,
Is coming soon again,
But not to die.
He comes that he may take,
Through Salem’s pearly gate,
Those who in patience wait
Their home on high. SIR: I don't quite understand your philosophy when you say, in speaking of the revival of Moody and Sankey, that if it is to be considered a success you will look for an increase in the righteousness of the citizens of Brooklyn. This result may follow and it may not. Religion is belief, and while sometimes associated with morals, it is by no means a concomitant. If the revival adds members to the church, it cannot be considered otherwise than a success for religion. Do you understand righteousness to mean a combination of religion and morals, and that religious morals are better than common morals? If not that, then the term is a surplusage in the language, except to distinguish the moral members of the church from the immoral ones. J. R. PARKS. We should find it hard to clear up the mental and moral muddle in which the writer of the above note finds himself. He holds that religion is belief, and that morality is not necessarily its concomitant; but he does not sustain this notion of his by reason, or Scripture, or any competent authority, and cannot expect us to accept it as a self-evident truth. In reply to his remark, we will merely remark in turn that morality is religion in action, and that morality or righteousness in the life is a concomitant of true religion in the mind. Mr. Parks reaches a singular stage of confusion when he says that a revival which adds members to the church must be a religious success. Why, there are myriads of church members who are utterly destitute of true religion, either as an experience of the mind or as a practical director. Their membership is a satire on religion and a curse to themselves. The Founder of Christianity spoke scathingly of those who struggled for a proselyte, whom they made two-fold the child of hell. Mr. Parks is anxious to know what righteousness means, and we plainly tell him that it means, right doing and being. The word is not a “surplusage in the language,” except when used as he suggests. It occurs many hundreds of times in the Scriptures, and is very often used there as synonymous with religion, though our correspondent does not seem to be aware of this impressive fact. In closing his note, Mr. Parks speaks of immoral church members, after having previously implied that religion and membership were convertible terms. Now, an immoral religious member may be an interesting specimen to look at, but he is not worth much to religion; in fact, he is a fraud.—N. Y. Sun, Dec. 22. Reverence Versus the Irreverent Sneer in Religious Talk
By Rev. E. A. Washburn
UNBELIEF comes oftener from irreverent association than intellectual doubt. The sneer of a Voltaire has killed more than all his arguments. A jesting tone of talk on religious truths, a habit of reckless criticism on religious things, is to take the name of God in vain as truly as the vulgar oath; and when I hear him who calls himself a Christian or a gentleman indulging in burlesque of this sort, I at once recognize some moral defect in him. Intellect, without reverence, is the head of a man joined to a beast. There are many who think it a proof of wit; but it is the cheapest sort of wit, and shows as much lack of brains as of moral feeling. I would say with emphasis to each Christian who hears me, Never indulge in that habit, never allow sacred things to be jested without rebuke; but keep them, as you would the miniature of your mother, for no vulgar hands to touch. There is an anecdote of Boyle, that he never pronounced the name of God without an audible pause; and whatever you think, I recognize in it the dictate of a wise heart. We need this reverence in the air of our social life, and its neglect will palsy our piety.—Rev. E. A. Washburn. Resolutions Should Be Promptly Carried Out
WHATSOEVER is well resolved on, should be quickly performed. THE MESSAGE RISING.
By Uriah Smith
Bro. Downer, of Wisconsin, in a private note speaks of the blessing he is enjoying where he is now holding meetings, and the encouragement he feels in the work, and says: “People are hungering for the truth, and the message is going as never before within my knowledge.” The readiness of the people to hear the truth at the present time is shown by a letter we have just received from a sister in Saginaw Co., Mich. She has been distributing reading matter in her neighborhood more or less for the past two years. Some twenty-five families have been reading the VOICE OF TRUTH the past year.45Within the past two weeks she has visited thirty-two families. And now ninety-five persons, adults, have handed her their names to be attached to a petition for some minister to come and preach to them on the subjects set forth in the papers. She says that if no one can be found to come it will be the greatest disappointment ever experienced in that neighborhood. Bro. Haskell writes that the brethren in the State of New York, are getting waked up to see what can be done by the rank and file in the way of spreading a knowledge of the truth before the people. And tangible proof of this is given in the rapid orders that are coming in for reading matter of all kinds. The millions of pages of books and tracts that have been circulated cannot fail to produce a marked result. They are rapidly preparing the soil for the seeds of truth, and the efforts of the living preacher. We may look for a rich harvest by and by. By well tempered zeal and fervent prayers, let us hasten the day. BATTLE CREEK.
By James White
The beautiful little city of Battle Creek, Michigan, is to us the dearest spot on earth. There is the largest church of Seventh-day Adventists in the world. And that people claim us as their pastor, though we are not with them ten Sabbaths in a year. We have recently received by the kindness of Eld. Uriah Smith a Church Directory of the Seventh-day Adventists of Battle Creek, in sheet form, containing thirty-seven names of local Elders, Deacons, Trustees, Clerk, Treasurer, Sexton, and Committees on Church Discipline, Relief, and Homes for Students. At the head of them, the printer has made prominent the name of their absent Pastor. Bro. Smith writes that copies of this Directory, neatly framed, are placed in the house of worship and in the College building. We have spent twenty years of the best of our life helping build up our institutions and the church at Battle Creek. We have had severe trial, painful sickness, and almost overwhelming discouragements at that place. And to no people have we preached so plainly as to the church at Battle Creek. And yet they cling to us, and urge upon us positions in our institutions and in the church there, which we have neither ability nor time to fill. The great want among our people at Battle Creek has been men who could discern the work of God clearly, resist the spirit of error firmly, and sustain those who have labored to raise the standard of truth and holy living. It was this want that seemed to make it necessary to call men from several States, in the hope that they would supply the lack that has long been felt. But our people generally have no just ideas of the work to be done at our Michigan head-quarters, and of the trials to be borne. And most of those who came to Battle Creek as helpers failed to do the work necessary to be done there, and some of them became tools in the hands of Satan to distract the cause, and weaken the very hands they had come to strengthen. In this condition of things the Lord came to the rescue of his cause in a wonderful manner. He has seemed to give those who have been unfaithful in that church a chance to redeem the past, and has greatly blessed their efforts. The church at Battle Creek has never stood so well as now in unity, firmness for the right, and freedom of spirit. In this they are throwing safeguards around our school and other institutions, and are exerting a powerful influence which will tell wonderfully upon the cause. The weaknesses of our people at Battle Creek have enfeebled our cause everywhere. Want of confidence in the work at head-quarters is most destructive to confiding faith in the hearts of our people everywhere. But now that the ranks are closing up, and a united and powerful effort is being made to hold the fort at Battle Creek, confidence will be restored. Our labors last September were wonderfully blessed of the Lord. We left that people with feelings of attachment such as we had never before felt, and we are happy to learn that the great work then commenced has proved genuine and enduring. That which gives hope and confidence for the future of our Battle Creek people, and which is a most interesting feature of the work there, is the fact that those who had formerly failed to come up to the work and fill their proper places, are redeeming the past, and are now standing firmly for the right. There is much to be done at Battle Creek. There are many places of responsibility to fill; these are by no means all claimed by the old members of the church there. Some from other places are occupying important posts of duty, and there is room for still others. One thing is very generally admitted, that it is not an easy task to hold the fort at Battle Creek, and that our head-quarters is a very poor place for unconsecrated and selfish men. Under the present policy, while our brethren there stand in the counsel of God, our College and other institutions located there will flourish, and will be the means of accomplishing the great good that Heaven designs they should. Under the existing state of things, our own people everywhere should have the fullest confidence in the men who manage our institutions at Battle Creek. In view of their renewed consecration to the work and their very arduous labors at this time, it would be cruel to withhold any degree of confidence from them. Having borne a very plain testimony through the REVIEW, relative to the Battle Creek church, in times past, when suffering under feebleness, resulting, in part at least, from discouragements, now that God has lifted both us and that church up by his power and love, we regard the foregoing as just and highly proper. God bless the church at Battle Creek, and make it like a city set upon a hill. J. W. Having now seen that the 2300 days of Dan. 8, are symbolic, and denote 2300 literal years, the inquiry is resumed, When do they commence and when terminate? The symbols of the ram, goat, and little horn, were clearly explained in chapter 8. Gabriel was commanded to make him understand the entire vision. But at the conclusion of the chapter Daniel says, “I was astonished at the vision, but none understood it.” So far therefore as the record of the 8th chapter is concerned, Gabriel had not then fulfilled his mission. The point left unexplained was the 2300 days. Why did not Gabriel continue his instructions till this point was also made clear? Because Daniel had heard all he could endure, and fainted and was sick certain days. But Gabriel must somewhere explain this matter of the time, or prove disobedient to his instructions, and thus become a fallen angel. But he did not thus become apostate; for more than five hundred years after this, we find him still in divine employ, sent on a sacred mission to Zacharias and to Mary. Gabriel has therefore somewhere given Daniel further instruction on that part of the vision which remained unexplained, namely, the 2300 days. We are to look for this, of course, in the subsequent records of Daniel’s prophecy. Fifteen years elapse, and the record of chapter 9 opens. We have now reached the year 538 B. C. A mighty revolution has just taken place. The empire of the world has changed hands. Babylon lies prostrate and bleeding in the dust. The proud oppressor of God’s people is brought low. Medo-Persia now wields the scepter. Daniel beholds in all this the hand of God, and the fulfillment of prophecy. He understood by the writings of Jeremiah that Jerusalem should lie desolate for seventy years, and that the termination of that period would be marked by the punishment of the king of Babylon. Jer. 25:12. He has seen the punishment of Babylon, and concludes that the day of deliverance for his people is at hand. The seventy years did actually terminate two years later, in the first year of Cyrus B. C. 536, and their expiration was marked by the decree of Cyrus for the re-building of the temple. Daniel therefore sets his heart to seek the Lord, and to pray to him for the fulfillment of his word. Then follows the wonderful prayer of Dan. 9:4–19. In the course of his prayer he said, “O our God, hear the prayer of thy servant, and his supplication, and cause thy face to shine upon thy sanctuary that is desolate.” We remember, as Daniel doubtless did, that the 2300 days ended with a promise respecting the sanctuary. And it is evident from this expression that Daniel had in some way connected the end of the 2300 days with the end of the 70 years of Jewish captivity. In this it was necessary that he now be set right. Again the prophet is rapt in vision; and a heavenly messenger appears upon the scene. We ask the reader to consider carefully who this is. We last beheld Daniel in converse with Gabriel. The angel was explaining to him the things he had seen in compliance with the mandate of One qualified to command even so high an angel as Gabriel, “Make this man to understand the vision.” He had explained all but the time, when Daniel’s powers gave way, the prophet fainted, and he was obliged to desist. Thus the 8th chapter leaves us, Gabriel departing Heavenward, his work unfinished, and Daniel, though sufficiently recovered to attend to the king’s business, wondering at the vision but not understanding it. This vision of the 9th chapter is the very next vision, so far as we have any account, which the prophet had. Again he is honored with the presence of a heavenly guest. And who is it? “Gabriel,” exclaims the prophet; and that there may be no doubt as to his identity, Daniel adds, “whom I had seen in the vision at the beginning.” Thus our minds are carried directly back to the vision of chapter 8, and the prophet declares that the very same angel he had seen at that time was with him again. The vision of chapter 9 therefore opens as the vision of chapter 8 closed, Daniel and Gabriel in communication with each other. And there is no intervening vision to cut off the connection between these two scenes. And here we behold two of the manifold links that bind these chapters together: the same vision called up, and the same angel introduced whom we there beheld. Gabriel speaks; and his first words confirm this view: “O Daniel I am now come forth to give thee skill and understanding.” As if he had said, O Daniel when last I was with you, explaining the vision you had seen, I was obliged to leave my explanation midway, because you could endure no more; hence you did not understand it; but I was commissioned to make you understand it; and therefore I am now come forth to give you the understanding which I could not then impart. Gabriel continues; and every word he utters strengthens this conclusion: “At the beginning of thy supplication the commandment came forth; and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision.” It would be useless for any one to deny that a previous vision is here referred to; and it would be equally useless for him to deny that that is the vision of chapter 8. Now we will introduce a test to settle beyond a peradventure the truthfulness or falsity of the position here taken. If chapter 9 is connected with chapter 8: if the vision of chapter 9 is the sequel of that of chapter 8; if the expression used by Gabriel in chapter 9, “consider the vision,” refers to the vision of chapter 8; and if he has now come to complete the instruction which he there omitted; it is certain that he will commence with the very subject which he was obliged to leave unexplained in that vision, namely, the subject of the time. If he does this, the connection between these two chapters for which we here contend is established. If he does not, it is perhaps still an open question. And what does he say? “Seventy weeks are determined upon thy people and upon thy holy city.” He does therefore commence with the subject of time. But how do we know that this time has any connection with the time of chapter 8? Because he says of it that it is “determined,” and the word determined here signifies “cut off.” But there is no period of time from which they could be said to be cut off, except the 2300 days of chapter 8. Thus are the expressions relating to the time connected together; and Gabriel undertakes an explanation of the 2300 days by dividing it into two periods, the first of seventy weeks or 490 days, and the remainder of 1810 days, and then explaining the shorter, which is a key to the whole. Proof that the word “determined” signifies “cut off,” and testimony from eminent writers who have acknowledged the connection between Daniel 8 and 9, will be given in our next. OUR SUBSCRIPTION PRICE.
By James White
The regular subscription price for the SIGNS OF THE TIMES is $3 a year. With a circulation of 4,000 at $2 a year, receipts would equal expenses. But at present our lists are made up of less than 1,000 subscribers at $3 a year, 2,000 at half price, and 1,000 free. In order for the SIGNS to be self-sustaining we must have not less than 2,000 subscribers at $3 a year, and 4,000 at half price. In that case we could supply a free list of 1,000 copies to foreign countries, to ministers, and the poor, foreign postage to be paid by our General Conference. Our people have done well in subscribing for the SIGNS at $3 a year for themselves, and in furnishing it for their friends at $1.50 a year, during the months of December and January. We shall expect during the next three months at least 1,000 additions at $3 a year, and 5,000 at $1.50 a year. We look for the 5,000 half-pay subscribers from three sources: First, individual effort on the part of those who subscribe for their friends; secondly, by names judiciously gathered by the action of the Tract and Missionary Societies, and the subscriptions paid out of their treasuries; and, thirdly, by canvassers appointed by the Tract and Missionary Societies, who shall take subscriptions for those not in the faith, at half price and receive this small sum from the subscribers. Of the first class, who subscribe for their unbelieving friends (whether they collect pay of them, or pay $1.50 themselves for them), is our principal hope in the extensive circulation of our paper. The plan adopted at Adams Center, N. Y., and recommended by Bro. Haskell, is good. Individuals who can spare the means and not feel it are forwarding to this Office orders, and cash at half price for copies of the SIGNS to be sent to them, for them to find places for among their friends. If there is a person in the ranks of believers who is so poor or so wickedly stingy as to discontinue the REVIEW in order to avail himself of the SIGNS at half price, we ask the privilege of sending that person the SIGNS free. One object of fixing the price of our paper at $3 is to prevent small-souled patrons of the REVIEW from changing to the SIGNS. The design of our half-price proposition is to encourage all our friends to help in the work of pressing the light out into the world everywhere. In this we make a sacrifice. We have already sacrificed $2,000 on the SIGNS and Office, and we ask all our people who are able to do so, to give real and tangible proofs of Christian sympathy, by lifting with us in this work. Send in your names, accompanied with the cash, all the way from one to one hundred or more. And there should be in all the States from ten persons to one hundred giving their time to the work of canvassing for the SIGNS OF THE TIMES at $1.50 a year. These must go a warfare at their own charges, unless employed by the Missionary Societies. This they will cheerfully do to an extent, more or less, if they have the missionary spirit in them. We are withholding matter from the SIGNS, and giving very sparingly from sketches of Mrs. W.'s life, and Bible reasons of our faith, waiting for a larger circulation. The SIGNS, by the grace of God, shall be just such a paper as the friends of the cause will take delight in sending to all parts of our own good country, and to all others where the English language is read. Send in the names and the cash, fellow-helpers, at the rate of $1.50 a copy for one year, and our paper shall be sent in this, or any other country, post-paid, for this small sum. We would like to enter a thousand names from the Old World immediately for $1.50 each. Send in the names. Send the names, and let the SIGNS, blazing with light, go out everywhere. God speed the work. J. W. Brother A. Parker Reports Interest in Sabbath Truth
BRO. A. PARKER writes from Fulton Co., Ill., that some are partially persuaded to accept the Sabbath, and he is certain a course of lectures would bring out a good company on the truth. He can be found by inquiry at Brad’s Station, six miles east of Canton. ARRIVAL OF BRO. BOURDEAU.
By John Nevins Andrews
Our brother arrived a few days since, and was joyfully welcomed by all. His passage was one of considerable danger, and himself and family suffered much from sickness upon the water. But through God’s mercy they have reached us in safety, and, after a little rest, will, we hope, be restored to usual strength. And now we hope with united efforts to labor effectively in the cause of God. It seems to us that our best course is to enter a new field at once, and do what is in our power to bring the truth before the public. While doing this we can accomplish something in the preparation of tracts for publication in the French language. If God shall bless our efforts in this undertaking, we hope after a little time to commence the publication of a paper. We mean to do all that God in his providence shall make it possible for us to accomplish. We feel that God is with us, and in his strength it is possible to vanquish every obstacle. We shall prayerfully watch the opening providence of God. We see very many things in this great harvest field that suffer for immediate attention. It is our mutual purpose to give each of these their just share of labor. We believe that God hears our earnest supplications for his guidance and his help. We have no word of discouragement. The work is the Lord’s. He will not forsake us if we do not forget him. We must sow in tears, but we hope for a harvest that shall cause us to forget all our sorrow. La Coudre, Neuchatel, Switzerland, Jan. 13, 1876. THE NAME OF GOD'S PEOPLE.
By R. F. Cottrell
The name by which the people of God are designated is not immovably fixed in the Scriptures, but varies with circumstances, and with the progressive fulfillment of the plan and purposes of God. Hence, from time to time, new appellations have been given them, as they have become appropriate. The object of the name is to distinguish them by something descriptive of their faith and practice—something which will be expressive of their distinguishing characteristics. These distinguishing features have varied with circumstances and surroundings, as the divine plan has been unfolding. The first chosen title of the righteous, after the hope of salvation had been set before fallen man, seems to have been, “Sons of God,” calling themselves “by the name of the Lord.” See Gen. 4:26, margin; Chap. 6:2. After this, Abraham, the father of the faithful, separated himself from the idolatry of his native land, and sojourned for a time at Hebron, in the land of promise. From this circumstance, he and his family were called Hebrews. Still later, the name of Jacob was changed to Israel, because he prevailed with God, and Israel became the distinguishing title of those who prevail with God; and this is still an appropriate name for the people of God, even in the present dispensation. Accordingly, the apostle to the Gentiles calls believers in Jesus Christ “the Israel of God.” Gal. 6:16. Again, from the fact that Judah, from whom our Lord descended, became the ruling tribe in Israel, they were called Jews. At the first advent of Christ, the Jews were divided into sects, as Pharisees, Sadducees, and Essenes; and those who believed in, and followed Christ, were simply denominated the disciples, or pupils, of Jesus; besides this, he himself was not ashamed to call them friends, and even brethren. Some years after Jesus had left his disciples and gone to the Father, after the conversion of Paul and the planting of a church at Antioch, the disciples were here first called Christians; and the name was so convenient and expressive that it was adopted by Peter, one of the first apostles. “If any man suffer as a Christian, let him not be ashamed.” After the apostasy had succeeded to those primitive days of purity, and the greater number had become corrupt, and had corrupted the doctrines and institutions of Christianity, it was not inappropriate to distinguish those who declared in favor of the faith of Christ in its primitive purity as Reformers. And now that schisms and sects have multiplied, till the Christian world are a Babel of confusion, and the last divine warning to man is gathering out the remnant of the people of God, whose characteristics are the keeping of the commandments of God and the faith of Jesus, it is proper that these peculiar characteristics should be indicated by a comprehensive, convenient, and expressive name—a name that shall be expressive of their allegiance to the law of God and also of their faith in the gospel of Jesus Christ. And as the chief distinction between them and others, in respect to the law of God, is that they keep the day mentioned in the fourth commandment, and as the faith of Christ now demands that those who look for, and love, his second advent should know that it is near, even at the doors, what more comprehensive and expressive title could be applied to them than Seventh-day Adventists? The name introduced at Antioch, instead of being condemned as an innovation, was approved by the Spirit; and so we believe our chosen name, so strikingly descriptive of the remnant of the seed of the woman, has the approbation of the same Spirit. Rev. 12:17; 14:12. Western Gold and Silver Yield Rises in 1875
THE States and Territories west of the Missouri river, including British Columbia and the western coast of Mexico, yielded $81,000,000 of gold and silver during the year 1875, an excess of $6,500,000 over that of 1874, the greatest previous annual yield in the history of the coast. The present prospects indicate a yield of $90,000,000 for 1876. “IF I AM WRONG SET ME RIGHT.”
By Uriah Smith
It would be no use to try to reckon up the number of times this sentence greets our eyes in the correspondence that comes to this Office. If a man has a peculiarly disjointed and rickety theory, which is his pet and his all, he is almost sure to want to trundle it out to public gaze through the Review; and after going on with a long and labored effort, and introducing more absurdities than could be refuted in whole pages of the Review, he meekly folds his hands, and says, “Now if I am wrong in all this, just set me right.” Dear Sir, if you were the only one to be “set right,” we might give you some personal attention; but when the cases become so numerous that in stopping to set them all right, we should be able to do little or nothing else, the only thing we can do is to go on with our work, pointing such to the publications in which the truth is fitly framed together, and commending them to study, to common sense, and to prayer. For local treatment, we refer their cases to the physicians of the Health Institute. It is but proper to add that there are not many Sabbath-keepers in the class here alluded to; for in fulfillment of the words of David, as a general rule it can in truth be said, “A good understanding have all they that do his commandments.” Ps. 111:10. U. S. TO CORRESPONDENTS
By Uriah Smith
G. W. Mitchell: In reply to your query, Can matter think? see article in this paper showing how brutes reason. E. A. Sigman: For proof that the use of tobacco is useless, nasty, and health destroying, and consequently unscriptural, refer your friend to the health publications on that subject issued at this Office. E. B. Scott: An exposition of Isa. 65:17–25 was published in Review Vol. 43, No. 1. So many are of late desiring an explanation of it, we may republish it again soon. “In Job 2:9, the English reads, ‘Curse God and die.’ The Danish reads, ‘Bless God and die.’ I have heard it said that the German reads the same as the Danish. Which is correct, according to the original? Please answer through the Review.” O. A. Johnson. Adam Clarke has the following note on Job 2:9: “The verb ברך barach is supposed to include in it the ideas of cursing and blessing; but it is not clear that it has the former meaning in any part of the sacred writings, though we sometimes translate it so. Here it seems to be a strong irony. Job was exceedingly afflicted, and apparently dying through sore disease; yet his soul is filled with gratitude to God. His wife, destitute of the salvation which her husband possessed, gave him this ironical reproof. Bless God, and die—What! bless him for his goodness, while he is destroying all that thou hast! Bless him for support, while he is casting thee down and destroying thee! Bless on, and die.” Answered by letter. M. W. Harris, Brn. Lane & Corliss, R. C. Horton, E. H. Root, S. M. Hurtt, E. F. Debord, G. C. Tenney, D. Downer, Wm. Lawton, C. Heritage. U. S. New York, Jan. 17.—From the latest European files we glean the following: Recent statistics show that 1,900 merchant ships, belonging to all nations, were lost during 1875. Britain is building nine new ironclads with an average tonnage of 5,000 tons, and at an aggregate cost of £3,500,000 sterling. The vessels are the Nelson, Northampton, Dreadnaught, Thunderer, Shannon, Alexandria, Temerarie, Rupert, and Inflexible.