Review and Herald, Vol. 50, No. 10. (8/30/1877)

Review and Herald

Aug 30, 1877

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Aug 30, 1877

OUR FIRST LOVE.

By Chas. B. Reynolds

What was our first love? Let us go back to the record of those days so happy, so blessed—the brightest page of all our life history. How deep, how fervent, was our love for Jesus when first he spake peace and pardon to our troubled hearts. How lightly we held all things of earth. When we first loved the Saviour, how real, how earnest, how genuine was our love. There was not a duty in all the Bible which we did not deem it our most precious privilege to discharge. What cross could be too heavy then? If a call was made upon our time or means, we rejoiced to be awarded the privilege of at once advancing the cause of the Master, and proving our self-sacrificing love. We stood astonished, when some who claimed to love him evaded duty, or refused to supply needed means for the advancement of his cause.

In the days of our first love, we called no commandment grievous. No; God’s law was to us joyous; his Sabbath our delight. Then, we prayed, “Thy kingdom come, thy will be done on earth as it is in Heaven,” with all the fervor of our souls; and how we strove to be instrumental in answering our own prayers. We did not, in our first love, stop to weigh God’s requirements in the cold and selfish scales of worldly policy. Was it God’s command? That was enough. Love prompted us to glad obedience. But now—alas! how often we look for profit on the other side. How reluctantly, grudgingly, we yield obedience to God’s holy law of love. How eagerly we seize on the most flimsy pretexts to excuse ourselves, or even refuse to obey at all. Why is this? It is because we have lost our first love, suffered

ourselves to be beguiled, seduced from Jesus, our liege Lord, to the service of Satan and the world.

In the rapturous glow of our first love, no matter where or when the meeting, we were there. Worldlings mocked at us, said “they had no patience with us, we were exposing our health, and neglecting our business.” How indifferent we were to their worldly-wise expostulations. Rain, mud, storm, dark, heat, cold, distance—nothing could keep us from the assembly of God’s dear children. We would not, could not, stay away; with the saints of God we delighted to be.

Then, it was more than our meat and drink to do the Master’s will. Go where we would, in humility, patience, gentleness, and love, we urged all to obey the solemn truths of the third angel’s message, and entreated all to come and see the blessed Saviour we had found. Alas! our love is cool enough now. There is no longer that rapture, that burning zeal, that “ridiculous, fanatical enthusiasm,” as the worldling called it. Our song of joy is turned to harsh murmurs. “It is too much trouble;” “we have not time;” “we are too old”—“too young”—“too nervous;” “business won’t permit;” “health is too feeble;” “it isn’t reasonable to expect us to go so far.” God help! God pity us! It is the loss of our first love that makes us seek the comfort of our mortal bodies, at the risk of losing immortality, eternal life.

Has our Beloved changed—become less gracious, less tender, less pitiful, less kind? Ah, no! Jesus Christ is “the same yesterday, and to-day, and forever.” Heb. 13:8. The change is in us. We have lost, betrayed, forsaken our first love.

Some are leaning upon what they have done. Oh! says one, “I used to do, now let others work; I have done my share.” God help us! The Lord in pitying mercy save us from living on have dones. God never called us to all the glorious light given in these last days, to the solemn truths of the third angel’s message, to lay our armor down. When we leave our first works it is because we have left our first love. If the tree cease to bear fruit, cut it down, why cumbereth it the earth? Not by spasmodic effort, but by “patient continuance in well doing,” we are to “seek for glory, and honor, and immortality; eternal life.” Rom. 2:7.

We sleep; our great enemy does not. As soon as the Israel of old escaped from Egyptian bondage, Pharaoh with all his host sought to recapture them—to drag them back to slavery; so it is with the Israel of God to-day, who are escaping from the bondage of sin. Satan and all his host seek to capture and destroy us. There are a thousand avenues to the human heart unknown, unsuspected by ourselves, but known to Satan. Every plan which his subtle wisdom can devise is brought to bear to seduce us from our Lord, to wean our hearts from our Beloved, and no snare proves more successful than dazzling our eyes with the glittering things of the world; hence the faithful warning, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof, but he that doeth the will of God abideth forever.” 1 John 2:15–17. “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? Whosoever therefore will be a friend of the world is the enemy of God.” James 4:4.

In view of the shortness of time, the perils of the last days now upon us, and the vast work to be done, oh that we may awake, and return to our first love! Let us be no longer dead or dying, but alive with zeal, looking and waiting for the coming of our Beloved,—waiting all ready ourselves, and so in a condition to help those around us.

We claim to be of that “peculiar people, zealous of good works,” to whom is entrusted the proclamation of the third angel’s message, God’s testing truth; his last warning to a sin-polluted world. Practical godliness, obedience to God’s whole law, a consecration manifested by continual self-sacrifice and pure devotion,—in short, loving God with all the heart, soul, mind, and strength, is essential to secure the glad plaudit, “Well and faithfully done,” to earn the gracious invitation from our Lord, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”

In view of the perils that surround us, and the temptations that beset us, may the most intense desire of our souls be to return to our first love.

“Nearer, my God, to thee, nearer to thee, E’en though it be a cross that raiseth me.”

Chas. B. Reynolds.

THE SEAL OF GOD.

By D. A. Robinson

BY ELDER D. A. ROBINSON.

Text: “And I looked, and lo, a Lamb stood on the Mount Zion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.” Rev. 14:1.

The book of Revelation is not a prophecy of consecutive events from beginning to end, but contains many complete prophetic chains, each one closing up with the redeemed state, then a new line beginning. Thus chapter 11 closes with the Judgment scenes, and the time of reward, then a new chain is introduced in chapter 12, closing with chap. 14:5.

The company brought to view in our text are seen in the redeemed state. Let us gather the facts relative to them.

1. Who are they?

2. What is the Father’s name seen in their foreheads?

1. Who are they? We turn to Rev. 7, where this company is brought to view, to gather further particulars concerning them. It is stated of them here that they receive the seal of the living God. The following points of identity prove this company to be the same noticed in chap. 14:1. Their number in both cases is “one hundred forty and four thousand.” 2. They bear a particular mark—the name, or seal, of God. 3. Their position, “before the throne.” 4. In chapter 7 it is said that the “Lamb leads them,” while chap. 14 states that they “follow the Lamb whithersoever he goeth.” These companies, consisting of the same number, bearing the same mark, occupying the same position at the same time, and doing the same work, must be one and the same company.

They are again noticed in chap. 15:2, 3. That this is the same company is evident from the song they sing, and the position they occupy. Compare verse 3 with chap. 14:3. This company must live in the last days, because they get the victory over the beast, his image, and his mark. These objects John speaks of in chap. 13:14–17, but when men will be in danger of receiving the mark of the beast it will be in the last days; for chap. 14:9, 10, brings to view a terrific warning against the reception of the mark of the beast, and this warning proclamation will be the last one that the inhabitants of this earth will hear, because the next event is the coming of “one like the Son of man” to reap the harvest of the earth.

The above company, then, will live amid the troublous scenes of the last days, yet they come off victors in the conflict, and stand on the sea of glass. They are redeemed from the earth. In other words, they are translated at the second coming of Christ, and do not go down to the grave. “Redeemed from among men,” John adds. The prophet Hosea speaks of the dead as being “redeemed from death,” but this company is “redeemed from among men.”

2. What is the Father’s name seen in their foreheads? We have seen from chapters 7 and 14 that “name” and “seal” are used synonymously; and we might add still further that the terms name, seal, mark, sign, and token are all synonymous, so that if we find one writer speaking of the sign of God, he will mean precisely what another writer does who speaks of the seal or name of God. In proof of this statement, please compare the following texts of Scripture: Rev. 14:1; 7:4; Rom. 4:11; Eze. 9:4.

Let us now examine the definition of the term seal. A seal is defined to be “an instrument of sealing; that which is used by individuals, corporate bodies, and States, for making impressions in wax upon instruments of writing as an evidence of their authenticity.” The verb signifies: “To secure to any one, to make sure; to set a seal or mark upon anything in token of its being genuine or approved; to attest, to confirm, to establish, to distinguish by a mark.” Any enactment or law put forth, to be valid, must bear the seal of the power promulgating it. Jezebel wrote letters in Ahab’s name and sealed them with his seal; they were then authoritative. Rutherford B. Hayes may send out a proclamation, but unless he adds the seal of his office designating who he is, it will be of no authority; for there may be other men of the same name, but when he adds, President of the United States, and affixes the seal of his office, it is obeyed. The seal of any power, then, will always be found in connection with some law, or enactment, demanding obedience.

We now inquire, Has God a seal or some characteristic designating him as the true God; for Paul tells us “there be gods many, and lords many.” Reader, pause a moment, and tell me—Who is the true and living God? Suppose I am a worshiper of the sun, as many are, and you wish to convince me of my error, how will you proceed to the task? Do you say, I “must have no other gods” beside the true? My answer is, The sun is the true God, and I worship him: thus your argument would fail to convict me of sin. Do you not see the necessity of there being something to point out the true God, the great Author of the Christian religion?

We have seen that a seal is always used in connection with some law or enactment demanding obedience, indeed the idea of law is inseparable from a seal. Let us now turn to the law of God, and see if there is anything in that which points unmistakably to its Author. Please take your Bible, and turn to Exodus 20:3–17, and examine the decalogue carefully. The first three commandments mention the word God; but we cannot tell from them who is meant since there are “gods many.” We pass over the fourth commandment, as that is the one so many would have abolished. The fifth is no more definite than the first three, and as for the remaining five they do not contain the name of God at all.

There is nothing in the nine precepts we have examined by which we could convict the grossest idolater of sin. The worshiper of idols could say, This idol before me is my god, his name is god, and these are his precepts. The worshiper of the heavenly bodies could also say, The sun is my god, and I worship him according to this law. Thus, without the fourth commandment, the decalogue is null and void so far as it pertains to enforcing the worship of the true God. But let us add the fourth commandment, restore to the law this precept which many are ready to contend has been expunged, and see how the case will stand then. As we examine this commandment which contains the declaration, “For in six days the Lord made heaven and earth, the sea, and all that in them is,” etc., we see at once that we are reading the requirements of Him who created all things. The God of the decalogue, then, is not the sun, but He who made the sun. No object in the heavens or on the earth is the being who here demands obedience; for the God of this law is the one who created all things.

We here have a weapon against idolatry. The true God is the one who made the heavens and the earth, and the fourth commandment is the only one which brings that fact to view. This, then, is the seal or sign of the great God, and whenever the sacred writers would represent the true God they always appeal to the facts on which the fourth commandment is based. See Neh. 9:6; Ps. 115:15; Isa. 37:16; Acts 14:15; 17:23, 24.

From the above premises and conclusions it is evident that the fourth commandment contains the seal of God’s law. It is both reasonable and consistent to suppose that he would have a seal; but we now come to positive testimony upon the point. “Speak thou also unto the children of Israel, saying, Verily my Sabbaths ye shall keep; for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you.” Ex. 31:13. “I am the Lord your God; walk in my statutes, and keep my judgments, and do them; and hallow my Sabbaths; and they shall be a sign [or seal] between me and you, that ye may know that I am the Lord your God.” Eze. 20:19, 20. Thus by hallowing the Sabbath they would ever remember their Creator. It is a sign between God and his people.

In Rev. 7, the servants of God are spoken of as being sealed with the seal of God in their foreheads, or, as another translation renders it, “with the sign of God.” Our text speaks of the same company as receiving the “name of God.” As we have already seen, this sealing is a work which must be accomplished in the last days, and one which clearly brings to view a restoration of God’s down-trodden Sabbath, again giving to the law its seal, which unholy hands have attempted to tear therefrom. The prophet Isaiah clearly predicted just such a work, and at just the right time, in the following words: “Bind up the testimony, seal the law among my disciples.” Isa. 8:16.

The testimony has been torn asunder, and needs binding up; the seal has been taken from the law, and must be restored. But does the prophet’s testimony refer to the time we have spoken of, i. e., the last days? We think it does from the next verse: “I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.”

Reader, consider these facts. When the last days are reached, a work must be performed that will fulfill this prophecy. The seal must be restored to the law “among my disciples,” says the prophet. The papacy has tampered with the law of Jehovah, and attempted a change in it. With true Satanic instinct he undertakes to change that commandment, which, of all others, is the fundamental commandment of the law, the one which makes known who the lawgiver is, and contains his signature of royalty. The fourth commandment does this; no other one does. The Sabbath he gave as a great memorial of himself, a weekly reminder of his work in creating the heavens and the earth, and a barrier against every form of idolatry.

John saw the angel ascending from the east, or “from the sunrising”—a more literal translation—with his sealing message. And this work did thus arise. It was weak in its influence at first, just as the rays of the rising sun are nearly powerless; but as it nears the meridian it increases in strength and glory.

Already has this solemn message gone to nearly every nation on the globe, and precious souls are being attracted by its divine truths. Ere long, the last servant of God will be sealed, the great plan of salvation completed, the saints be invited to enter the kingdom prepared for them, and to the wicked it will be said, “Depart.” Reader, where will you be found then? May it be your lot to be sealed with the seal of the living God, and be found among the victors on the sea of glass.

THE WAY BY WHICH HE LED US.

When we reach a quiet dwelling On the strong, eternal hills, And our praise to Him is swelling Who the vast creation fills; When the paths of prayer and duty And affliction all are trod, And we wake and see the beauty Of our Saviour and our God;—

With the light of resurrection, When our changed bodies glow, And we gain the whole perfection Of the bliss begun below; When the life that flesh obscureth In each radiant form shall shine, And the joy that aye endureth Flashes forth in beams divine;—

While we wave the palms of glory Through the long eternal years Shall we e'er forget the story Of our mortal griefs and fears? Shall we e'er forget the sadness, And the clouds that hung so dim, When our hearts are filled with gladness, And our tears are dried by Him?

Shall the memory be banished Of His kindness and His care, When the wants and woes are vanished Which He loved to soothe and share? All the way by which He led us, All the grievings which he bore, All the patient love He taught us,— Shall we think of them no more?

Yes: we surely shall remember How He quickened us from death— How He fanned the dying ember With His Spirit's glowing breath; We shall read the tender meaning Of the sorrows and alarms, As we trod the desert, leaning On His everlasting arms.

And His rest will be the dearer When we think of weary ways, And his light will seem the clearer As we muse on cloudy days. Oh! 'twill be a glorious morrow To a dark and stormy day; We shall recollect our sorrow As a vision passed away. —Sel.

THE ARAB'S BISMALLAH,

By British Traveler

While I was in Egypt I had occasion to cross a part of the desert bordering on the Red Sea. I was accompanied by a number of natives, as guards. There were eight or nine of them, as wild and picturesque as you can well imagine. They were true sons of the desert, and Ishmaelites of pure descent.

They were faithful to me, and it was pleasant, day after day, to gallop among this bearded troop, sometimes conversing with the sheik, or leader, and at other times witnessing such feats of horsemanship as my guards pleased to exhibit for my amusement, or to practice for their own. In the heat of the day we were accustomed to pitch our tents and rest, and to travel in the cool of the morning and evening. Late in the evening we rested again, but then we were more inclined to while away the hours in conversation than in the middle of the day, when we were glad to sleep.

One evening, towards midnight, we had encamped as usual beside a muddy fountain, secured our horses, lighted our fire, and drank our coffee; my guards were seated around the fire, smoking and chatting, while I made an effort to sleep under cover of my own little tent. It was all in vain, however, and after many attempts to close my eyes in forgetfulness, I left my tent and joined the Arabs.

My presence did not much interfere with their conversation, but I paid little heed to what they were saying, till presently the sheik, turning suddenly around upon me, exclaimed:—

“What strange men you Englishmen are!”

“How so?” I asked. “Why strange?”

“I don't think you have any religion,” was the reply. “You don't pray; you don't give alms; you do nothing.”

This was a home thrust, and my conscience felt it. I had looked upon the poor fellows around me as so bigoted to their creed, and knew myself to be so completely in their power, that I deemed it prudent to avoid every topic which might rouse their prejudices and passions. In my solitary tent at midday I had read the word of life; and at morning and night I had commended myself in prayer to God my Maker, through Christ my Saviour, and sought the guidance and help of God's Holy Spirit; but in each case I had drawn close around me the curtains of my tent, and whispered low so that I should be neither seen nor overheard.

“You have no religion,” said the sheik; “you don't pray—you do nothing.”

“God forgive me!” I said within myself: “the accusation is deserved.”

“Now we,” continued my reprover, and he went on boastfully to tell what their prophet required of them, and how faithful was their obedience in matters of devotion, charity, and self-denial. While he spoke, I lifted up my heart to God, and asked for courage to bear a feeble testimony to his word. When the sheik paused, I put my hand into my bosom, and drew forth a New Testament.

“I have a religion,” I said; “would you like to hear what it teaches me in relation to these high matters?”

“Certainly. Would I tell him?” he asked.

By this time the attention of each of my guards was directed towards me. Their quick, sparkling eyes were fixed fiercely, as I thought, upon me, their dark visages looking more grim by the flashing fire around which they were seated, and their hands seemed ready to grasp the dagger that would speedily bring down vengeance upon the infidel dog who should dare to blaspheme their prophet.

“Certainly,” I said, as calmly as I could. I opened the Testament at the sixth chapter of St. Matthew's gospel. “You speak of alms-giving, hear what my Koran says about this:” and I rendered into Arabic the first four verses: “Take heed that ye do not your alms before men, to be seen of them.” When I came to the end of the fourth verse, I stopped and looked up. The dark countenances around me were glistening, but not with anger.

“Good!” exclaimed the sheik; “this is very good. Go on.”

I gathered courage, and read again: “And when thou prayest,” etc., and that which follows to the end of the fifteenth verse. Again I looked around me.

“Bismillah! but this is wonderful! wonderful!” exclaimed one and another, stroking their black beards, “wonderful!” and every harsh and forbidding feature was softened down to calm, quiet attention. “More, more.”

I read on, translating as I went what the Lord said about fasting.

“Bismillah!” cried the sheik again in evident admiration; “but this is wonderful!”

I needed no further urging on. Verse by verse, paragraph by paragraph, I read on to the close of the chapter, interrupted only by exclamations of surprise and approbation.

And I read to them further, how he who had spoken these words of grace and wisdom died for our sins upon the cross to make atonement for us, so that his blood can cleanse us from all sin.

“Wonderful!” said my swarthy friend, the sheik, when at length I closed the book; “but this is wonderful! And what good people you Christians ought to be!”

I never forgot, and I hope I never shall forget, the lesson taught me beside that desert fire. In the first place, my cowardice and unbelief had been rebuked. Call it prudence, or what I might, the truth is, I had been ashamed and afraid to acknowledge Christ before men, and thus I had brought dishonour upon his name, and upon faith in his name. Very painfully was I thus brought to think of the words of the Lord, “Whosoever shall be ashamed of me, and my words, of him shall the Son of man be ashamed when he shall come in his own glory, and in his Father's, and of the holy angels.” And earnestly did I ask for more faith to believe that the Holy Spirit can and may so effectually impress the minds of unbelievers with the truth of the gospel, as to excite their admiration and acknowledgment of its excellency, its moral beauty, and saving power.

In the second place, I felt how true were the words of my Arab guide, “Christians ought to be good people.” With the Bible for their guide, with the Holy Spirit for their sanctifier and light-giver, with Christ for their Saviour—what manner of persons ought they to be in all holy conversation and godliness! If the professed followers of the Lord Jesus Christ did but seek more earnestly that guidance and sanctifying influence, if they were but more conformed to the will and rule of Him who died for them and rose again, how much more there would be of loving obedience to their great Master's injunction, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.”—British Traveler.

PRESERVED, NOT PREVENTED.

A FEW friends sat in familiar talk. The subject drifted from one point to another until they came to speak of temptation and its power over a life.

One remarked, “I often pray God to keep me from certain temptations, since I know I never can resist them.”

“Oh! no,” replied another; “You should not pray God to take away temptation, but rather to give you strength to resist.”

“Yes, I do ask,” insisted the first, “not only that I may be preserved from yielding to temptation, but that temptation may be prevented.”

“Is not that weak and cowardly?”

“I am weak, as I have found to my sorrow; so weak that I am glad to run away from the occasion of sinning, and from myself, too. I have no confidence in myself. If temptation comes, I am almost sure to have a downfall, and dishonor God.”

“You dishonor God by such praying. I would say, Let the trial come, and grow strong in resisting.”

“I shall have trial enough if I not only resist what actually comes, but run away from what I see in the distance. What do you think of a drinker, who, while trying to reform, is careless about getting the odor of brandy? Wouldn’t he be more foolhardy than brave in risking the power of his thirst?”

“Of course I wouldn’t have him rush into a saloon; but he needn’t take another street for fear he shall catch sight of the sign. But the case of the drunkard is different from yours. Drunkenness is very much a physical disease: it is often induced, where the appetite exists, by the odor as well as the taste.”

“And sin is moral disease. The temptation to some kinds is as subtle, as powerful, as irresistible, as the thirst for stimulants is to a drunkard. The most refined sin has the grasp of a tyrant on its victim. This being willing to encounter temptation seems to me to savor as much of arrogance and unsafe self-confidence as my timidity does of weakness.”

“But it is only by meeting temptation, and grappling with it, that we ever get morally strong. The drunkard never knows that he is safe, and never is secure, until he has met his enemy, and said firmly, ‘Get thee behind me.’ No; I should be ashamed to pray, ‘Keep temptation from me.’ ‘Preserve me from the power of temptation,’ is sufficient.”

The majority of the speakers in that little group of friends favored the sentiment of the second speaker, viz., that we should pray only for strength to overcome in the hour of temptation, and not to be saved from the trial of strength which the test involves.

Which party was the nearer right?—Advocate and Guardian.

The Days of Creation Week, How Long Were They?

By F. A. Buzzell

Some tell us that from a geological stand-point they must have been periods of time, embracing millions of years; others, getting their authority from the same source, say they were periods of one thousand years; again, another class affirm them to have been days of, to us, indefinite time, and this conclusion, too, is drawn from geological facts. Still another class, from a Bible stand-point, claim those days to have been of twenty-four hours duration.

Men who in interpreting God's word give credence to a secondary sense are great sticklers for reason and natural laws; and we propose in this article to briefly consider the language relative to those days in the light of reason and natural law, and abide the result. We will not attempt to enter into the questions of rocks, strata, and fossils, but into less intricate and more comprehensive ones.

Passing down the inspired record of Genesis to that of the third day, we read that in it were created the grass, herbs, trees, and fruits.

In the fourth day the sun, moon, and stars were appointed their places and operations.

Upon the fifth day the fowls of heaven and creatures of the waters commenced life.

The cattle, beasts of the earth, and every creeping thing, received their structures and breath of life from their Creator upon the sixth day, as also did man, the crown of God's creative work.

Now, let us apply the thousand-year theory to the third, fourth, fifth, and sixth days, and see if the voice of reason and of nature will allow its application. Question. What was the purpose in the creative work of the third day? Answer. To supply food for creatures which should afterward need it. Q. How long from the creation of the grass, herb, and fruit, to its use? A. One thousand years at least, per theory, as the fowls of heaven and creatures of the waters were created on the fourth day; and two thousand years or more to its use by the cattle, beasts of the earth, and creeping things. Reason says that to allow such lengths of time to intervene between the preparation of food and its use is an impeachment of the wisdom of the Creator.

Natural laws are as much at variance with the application of this theory as is reason. The evening and the morning were the day. Gen. 1:5. (The record must determine the divisions of the one thousand years.) Who does not know the effect which the light and heat emanating from the sun has upon the vegetable kingdom? Can grass grow, or grains or fruits grow or ripen in protracted darkness? Nature answers emphatically, No! Then what, short of a direct miracle, could have brought sustenance to the fowls of heaven and the fishes of the sea upon the morning of the fourth and fifth days (if they could live to that time) after each of the two periods of five hundred years of darkness? And what would be the condition of the animal world, including man, as the five centuries of darkness rolled away, upon the morning of the seventh day? Nature and reason answer, Verily vegetable and animal life would have been swept into oblivion hundreds of years before that morning dawned.

Such are the results of this geological theory. Reduce its hundreds of years, even to one year, and the result is disastrous, and subversive of divine wisdom.

We might carry the matter much farther in regard to these geological theories, but pass to another point. When we return

and read from the inspired record of the six days of creation, and take God at his word, in all these appointments we see displayed a beautiful harmony, wonderful consistency, and unfathomable wisdom; and view with amazement the matchless simplicity of this narrative of the creation of the heavens and the earth.

But, says one, will you set aside actual facts of science and statements of men of profound research in the science of geology? We answer, No, and yes. We will not set aside facts of science,—let us have them thick and fast. But we must set aside statements of men when they contradict God's word and themselves too. Why should Bible believers accept any learned man's Ipse dixit which his tutor or classmate will not accept? The world is full of the blunders of scientists,—their wrecks are strewn on every coast; and while they wrangle and dispute and show no signs of agreement shall we not stand on solid rock rather than embark upon their crafts of straw?

F. A. BUZZELL.

DO EVERYTHING WELL.

If you have something to attend to, go about it coolly and thoughtfully, and do it just as well as you can. Do it as though it were the only thing you had ever to do in your life, and as if everything depended upon it. Then your work will be well done, and it will afford you genuine satisfaction. Often much more does depend upon the manner in which things seemingly trivial are performed than one would suppose, or than it is possible to foresee. Do everything well, and you will find it conducive to your happiness, and that of those with whom you come in contact.—Sel.

A WORD OF CHEER.

By Marcia S. Avery

As a people we have great reason for encouragement, for we see without a doubt that the truth of God is rising. The Lord is truly working with and for those who are willing to work, and have his cause and the good of souls in view. As we read the late reports of Mrs. Haskell and Canright from the tent in Danvers, Mass., and see how the multitudes are moved to hear, the interest they manifest in buying our publications, and their friendliness and hospitality toward our ministers, we can but rejoice, and believe of a surety that God is with his people, and that the darkest days of our precious cause are in the past.

We have also strong evidence of the favor of Heaven inasmuch as we can see plainly that those who are leading out in all the reforms of this great work are themselves led by the great Leader, the Lord of glory.

Very cheering indeed are the reports that come in from the great harvest-field, of the work the laborers are accomplishing, through the help of God, and by untiring energy and perseverance. We believe a great work will yet be wrought through the European Mission, and that God is well pleased to bless the faithful efforts of his chosen servants who have left country, friends, brethren, home, and children, to do his work in foreign lands. May Heaven prosper and bless them each, in their noble, unselfish work for perishing souls, and may obstacles be so removed from before them that the word of the Lord may have free course, and be glorified.

This work is destined to a glorious termination, and to this end, we must be awake and spend our time and strength in aiding the laborers. We must not sit still, or stand idly by; but if too weak to do the reaping and binding, let us leave this work to abler hands, while we are occupied in the lighter portion, gleaning the scattered grain, or perhaps ministering to the worn toilers that may not rest, until the great harvest is securely gathered.

The husbandman is tireless in his endeavors, because of the recompense of perishable gain, and we should be doubly diligent in these precious moments that yet remain, knowing that “we have in Heaven a more enduring substance,” and that as we sow, we shall also reap. The reward of the righteous is sure, and eternal life in the kingdom of glory is that reward. The shining spires of the Celestial City are almost in sight, the dark and trying scenes of earth will soon have past, and oh! may it be ours to join in the glad anthems that shall resound through Heaven, when the redeemed host shall stand immortal on the “evergreen shore.” Shall we prove the integrity of our souls by doing faithfully and well the work assigned us here, and when the Nobleman returns hear the sweet words of acceptance, “well done”?

Mrs. Marcia S. Avery.

Locke, Mich., Aug. 20, 1877.

WHY THEY OFTEN FAIL.

YOUNG men often fail to get on in this world because they neglect small opportunities. Not being faithful in little things, they are not promoted to the charge of greater things.

A young man who gets a subordinate situation sometimes thinks it is not necessary for him to give it much attention. He will wait till he gets a place of responsibility, and then he will show people what he can do. This is a very great mistake. Whatever his situation may be, he should master it in all its details, and perform all its duties faithfully.

The habit of doing his work thoroughly and conscientiously is what is most likely to enable a young man to make his way. With this habit, a person of only ordinary abilities would outstrip one of greater talents who is in the habit of slighting subordinate matters.

But, after all, the mere adoption by a young man of this great essential rule of success shows him to be possessed of superior abilities.—Sel.

THE SPIRIT OF THE MESSAGE.

The assertion may be threadbare, but though oft-repeated I venture to make it again, that we may be well versed in the theory of the third angel’s message, and yet be nearly or quite destitute of its spirit. But what is the spirit of this message? It is precisely the same spirit that has attended every message that has ever been given in harmony with God’s will. God’s messages to mankind have varied according to the time or the circumstances under which they have been given; but the spirit has always been the same. In short, the spirit of the message is the Spirit of God, working in us to will and to do of his good pleasure.

The great deception that shall come upon all the world to try them does not exempt those who have a knowledge of the truth; but it shall come upon all who do not receive the love of the truth. We may read our beloved papers, the REVIEW and the SIGNS OF THE TIMES, and our other publications, and exclaim with enthusiasm, “How glad I am that I have learned this truth,” and then lay our papers away very carefully, as the miser packs down his bags of gold; but have we the love of the truth? Ah, no! we have only read and admired. If we had the spirit of the truth we should never rest contented until we had sought out some one not fully acquainted with it, and succeeded in getting him interested in reading it.

We may be at some pains to go and hear preaching, we may enjoy a real mental feast while hearing the word expounded, and rejoice that we can understand it. But does this prove that we have the love of the truth? No; we have only had our feelings aroused. The Spirit of God would beget within us a burning desire to have some unconverted person listen to the truth, become interested in it, and embrace it. Oh that we all had the love of the truth—the spirit of the message!

MR. SPURGEON'S COW.

By Spurgeon

My grandfather was a very poor minister, and kept a cow, which was a very great help in the support of his children (he had ten of them); and the cow took the “staggers” and died.

“What will you do now?” said my grandmother.

“I cannot tell what we shall do now,” said he, “but I know what God will do: God will provide for us. We must have milk for the children.”

The next morning there came £20 to him. He had never made application to the fund for the relief of ministers; but on that day there were £5 left when they had divided the money, and one said, “There is poor Mr. Spurgeon down in Essex, suppose we send it to him.” The chairman—a Mr. Morley of his day—said, “We had better make it £10, and I’ll give £5.” Another £5 was offered by another member, if a like amount could be raised, to make it up to £20; which was done. They knew nothing about my grandfather’s cow; but God did, you see; and there was the new cow for him. And those gentlemen in London were not aware of the importance of the service which they had rendered.—Spurgeon.

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