Earlier text: Discussion on the Sabbath QuestionThe Claims of Philosophy.
ANOTHER fact on which it is supposed that an argument for immortality can be founded is, The capacities of the soul. The mind of man, it is argued, by its wonderful achievements, and its lofty aspirations, shows itself capable of some higher and better state of being than we at present enjoy. And from this the conclusion is easy (if people will not stop to scan very critically the connection) that such a state of being inevitably awaits mankind, in which they are destined to live forever. But this argument, which, stripped of its disguise, is simply an egotistical assertion, I am fit to be a God, and therefore I am a God, will be found to collapse under very slight pressure. Mr. J. Panton Ham describes it in fitting terms, when he speaks of it as follows:— “Because man has skill and ability, is he therefore immortal? We, in our ignorance and imperfection, would exalt the intellectual above the moral. The former has greater attractions for imperfect man than the latter. Had we the peopling of paradise, we should fill it with the world’s heroes in literature, science and the arts. The skillful are the world’s saints, and the proper candidates for Heaven’s ‘many mansions.’ This argument, dispassionately considered apart from the imposing parade of human achievements, is just this: Man is clever, therefore he is immortal. Here is neither logic nor religion. The cleverness of man is surely no title to immortality, much less is it the proof of its possession. It is a silly logic which asserts human immortality from such strange premises as balloons and pyramids, electro telegraphs and railways.” But all men cannot engineer the construction of a pyramid, nor construct a balloon, nor build an engine, much less accomplish the greater feat involved in their first invention. All men are not learned and skillful, and of such eminent capabilities. Is it not, in fact, almost an infinitely small proportion of the human race that has manifested those great powers on which this argument is based! And can the capacities of a few leading minds, determine the destiny of the great mass of men who possess no such powers? And if an argument may be based on the capacities of some, may not an equal and opposite argument be based on the incapacity of others? And in this case on which side would the weight of evidence lie? And as there is almost every conceivable gradation of intelligence, who will tell us whereabouts in this scale the infinite endowment of immortality is first perceptible? Looking at the human race, and the races immediately below, we behold a point where they seem to blend indistinguishably into each other. Will an utter lack of capacity be affirmed of the higher orders of the brute creation? And descending in the scale, where shall we stop? Where is the transition from immortality to mortality? We gave last week extracts from eminent authors showing that brutes reason, that they exercise, to a degree, all the powers of the human mind, that they have a sense to some extent of right and wrong, and give evidence, of the same nature as man is able to give in reference to himself, that they possess just as immaterial a soul as he. And have we not all seen horses and dogs that gave evidence of possessing more good sense than some men? And in this graduated scale of animated existence, where is the dividing line between the mortal and the immortal? Will some one locate it? What degree of mental capacity is necessary to constitute an evidence of immortality? And here we leave this argument. It demands no further notice till its friends who base immortality on mental capacity will determine which class of their less fortunate brothers, is so low as to be beyond its reach. Universal belief and inborn desire. Men have universally believed in the immortality of the soul, it is claimed, and all men desire it; therefore, all men have it. Strange conclusion from strange premises. As to the first part of this argument, the universal belief, that appears not to be true, in fact. On this, a glance at a quotation or two must suffice. Whately (Essay 1 on a Future State) says:— “We find Socrates and his disciples, represented by Plato, as fully admitting in their discussions of the subject, that ‘men in general were highly incredulous as to the soul’s future existence.’ The Epicurean school openly contended against it. Aristotle passes it by as not worth considering, and takes for granted the contrary supposition, as not needing proof.” Leland on the Advantages of Revelation, says:— When Cicero “sets himself to prove the immortality of the soul, he represents the contrary as the prevailing opinion,” there being “crowds of opponents, not the Epicureans only; but, which he could not account for, those that were the most learned persons had that doctrine in contempt.” Touching the other portion of the argument, the universal and inborn desire, those who make use of it to make it of any avail, are bound to supply and prove the suppressed premise, which is that all men have what they desire. The syllogism would then stand thus: 1. All men have what they desire. 2. All men desire immortality. Conclusion. Therefore all men are immortal. This is a fair statement of the question; but are any presumptuous enough to take the ground that all men have what they desire? Is it true, in fact? Do not our every day’s observations give it the unqualified lie? Men desire riches, but do all possess them? they desire health, but do all have it? they desire happiness here, but what an infinitely small portion of the race are really happy. To try to get over the matter by saying that these desires that men have may be gratified by their taking a right course, is an abandonment of the whole argument; for thus much we readily grant concerning immortality: all men may gratify their desires here by taking a right course; immortality also is suspended upon conditions, and those only will have it in whom those conditions are found to be scrupulously complied with. But there is another fatal flaw in this argument in another respect; for it is not immortality in the abstract that is the object of this great desire among men, but happiness. And the very persons who contend for immortality because men desire it, hold that a great portion of the race will be forever miserable. But this is not what men desire; and not being what they desire, it follows that all will not obtain what they desire, and hence the argument built on desire is good for nothing on their own showing. It simply proves universal salvation, or that men will be forever happy because all men desire it, or it proves nothing. The analogies of nature. The day shuts down in darkness, but is not forever lost; the morn returns again, and the bright sun comes forth rejoicing as a strong man to run a race. Nature is bound, cold and lifeless, in the icy chains of winter; but it is not lost in absolute death. Anon the spring approaches, and at its animating voice and warm breath, the pulse of life beats again through all her works; her cold cheek kindles with the glow of fresh vitality; and she comes forth adorned with new beauty, waking new songs of praise in every grove. The chrysalis, too, that lay apparently a dead worm, motionless and dry, soon wakes up to a higher life, and comes forth gloriously arrayed, like a “living blossom of the air,” sipping nectar from the choicest sweets of earth, and nestling in the bosom of its fairest flowers. And so, too, it is claimed of man, “that when the body shall drop as a withered calyx, the soul shall go forth like a winged seed.” (Horticultural Address by E. H. Chapin.) Let us take care that here our judgments are not led captive by the fascinations of poetry, or the rhetorical beauties of which this argument is so eminently susceptible. Among the many instances of nature, we find only a few that present the analogies here presented. The chrysalis, so often referred to, after it has spent its brief day as a living butterfly, perishes and is heard of no more forever. So with all the higher order of brutes: they fall in death and make no more their appearance upon our path. The most, then, that can be drawn from this argument, is a faint foreshadowing, perhaps, of a future life. But here, let it be understood, there is no issue. We all agree that the race shall be called again to life. “As in Adam all die, so in Christ shall all be made alive.” 1 Cor. 15:22. But the point at issue is, Are our souls immortal, and must this life be, to all our race, necessarily eternal? To prove that man will live again is one thing; to prove that that life will be eternal, is quite another. The anomalies of the present state. How often do we here see the wicked spreading himself like a green bay tree, having more than heart could wish, while the righteous grope their way along, in trouble and want. The wicked are exalted, and the good are oppressed. This does not look like the arrangement of a God who is the patron of virtue and the enemy of vice. It is therefore argued that there will be another state in which all these wrongs shall be righted, virtue rewarded, and wickedness punished. Yes, we reply, there will. But, certainly, a space of time infinitely short of eternity would suffice to correct all the anomalies of this brief life, which so puzzle men here. This argument, like the former, may be a fair inference for a future state; it may portend to the ungodly a scene of retribution, but can prove nothing as to its duration. Immortality assumed. We are told that the Bible assumes the immortality of the soul as a truth so evident that it is not necessary to expressly affirm it. This is why the doctrine has come to be so generally received against so explicit evidence against it. It has been taken for granted! Says Bishop Tillotson:— “The immortality of the soul is rather supposed or taken for granted, than expressly revealed in the Bible.” “It is taken for granted” that immortality is an essential attribute of the soul, and that therefore for the Bible to affirm it would be mere tautology. But we reply, Is not immortality an essential attribute also of Jehovah? Yet the Bible has been tautological enough to plainly state this fact. And it would seem that it might have carried its “tautology” a little further, and told us as much, at least once, about the soul, if that too is immortal; for surely its immortality cannot be more essential than that of Jehovah. Annihilation impossible. Nature everywhere revolts, we are told, against our doctrine of annihilation, and everywhere proves it false; for nothing ever has been, nor ever can be, annihilated. To which we reply, Very true; and here we would correct the impression which some seem to entertain, that we believe in any such annihilation of the wicked; or the annihilation of anything as matter. In reference to the wicked we simply affirm that they will be annihilated as living beings, the matter of which they are composed passing into other forms. The second definition of annihilate, according to Webster, is, “To destroy the form or the peculiar distinctive properties, so that the specific thing no longer exists; as, to annihilate a forest by cutting and carrying away the trees, though the timber may still exist; to annihilate a house by demolishing the structure.” Just so of the wicked: as conscious intelligent beings they are annihilated, being resolved into their original elements. Evil tendency. Why promulgate the doctrine of the destruction of the wicked, it is asked, even if it be true? Will not evil rather than good result from it? Some, honestly no doubt, deprecate any agitation of this question; and we have even heard some, impelled either by their fears or their prejudices, go so far as to declare that “it will make more infidels than Tom Paine’s Age of Reason,” and that “no conversions to God will ever follow in the track of its blighting and soul-destroying influence.” It might be necessary first to inquire what idea these persons have of infidelity. Perhaps they apply that term to everything that is not in agreement with their own views. And if this is the standard by which they judge of this matter, their assertion may possibly be in part correct; for converts to this doctrine are multiplying at a rapid rate. But giving to infidelity its legitimate definition, we call upon all those who claim that this doctrine makes infidels, to give some proof of their assertion before they again repeat it. This matter can be easily tested. The friends and advocates of this doctrine are neither few nor obscure. Men from all the walks of life, public and private, are daily swelling the ranks; and if this doctrine makes infidels, the infidels of our day should be found among those who receive it. But do we find them there? If one solitary individual can be found who repudiates the Scriptures as the revealed will of God, because he has been made to believe that they do not teach eternal misery for the lost, we would be glad to see him, or even to learn of him. This is not what causes infidelity, it is what cures it. What do we find in the ranks of the friends of this doctrine? Not the criminal and vicious classes, not those who have thrown off all restraint, not rejecters of divine revelation; but we find those who were formerly skeptics, rescued from their skepticism, and infidels recovered from their infidelity. We find multitudes who can now rest down with sweet assurance on the word of God, the perplexities with which they had been troubled respecting God’s dealings with his creatures all cleared from the mind, and whose feelings may be well expressed in the following language from Henry Constable, A. M.:— “For myself, I cannot express my sense of the value I place on the view I now seek to impress on others. It has for me thrown a light on God’s character, and God’s word, and the future of his world, which I once thought I should never have seen on this side of the grave. It has not removed the wholesome and necessary terrors of the Lord from the mind, but it has clothed God with a loveliness which makes him, and the eternal Son who represents him to man, incalculably more attractive. I am no longer looking for shifts to excuse his conduct in my own eyes and those of others, and forced to feel that here at least I could never find one to answer my object. I can look at all he has done, and all he tells me he will hereafter do, and, scanning it closely, and examining it even where it has most of awe and severity, exclaim with all my heart and with all my understanding—‘Just and true are thy ways, thou King of saints.’” These are among its general good effects. But there exists a special reason at the present time why men should be made acquainted with the true teachings of the Bible on this question. It is the only antidote against modern spiritualism, that master-piece of Satanic cunning and deception, and the climax of his corrupting work in the earth. In what horrid blasphemies has this delusion arrayed itself! To what corruption does it lead its votaries! How utterly it debauches the moral natures of all those who suffer themselves to receive its polluting touch! And notwithstanding it carries in its train all these terrible evils, how rapidly is it spreading through the land, and at what a fearful rate is it swelling the catalogue of its victims! Why is this? It is because the way has long and thoroughly been prepared for it, in the doctrine of the conscious state of the dead, and the immortality of the soul. This is its foundation; its life and spirit. Take away this, and it is robbed of its vitality. For if it be true, as the Bible declares, that when a man goes into the grave, his thoughts perish, his love and hatred and envy are no longer exercised, and he knows not anything, then whatever spirit comes to us from the unseen world, professing to be the spirit of a dead man, it comes with a lie in its mouth, and thus shows itself to be of the synagogue of Satan. This is the Ithuriel spear that transforms this lying system, which at its best showing is as low and ugly as the blotchiest toad that ever lived, into the real devil that it is. Then let this truth be spread abroad on all the wings of the wind, that in the hands of the people may be placed some safeguard against this ghastly embodiment of falsehood, pollution and death. With the truth clearly stated, as to how God will deal with the sinner and finally dispose of sin, we can appeal with confidence to the calm reason and the better nature of every child of Adam. We can second the tender entreaty which God extends to every wayward soul, “Turn ye, turn ye, for why will ye die?” “As I live saith the Lord God, I have no pleasure in the death of the wicked, but that he turn from his way and live.” Life and death are set before you. The Saviour bids you look unto him and live. Mercy entreats you to destroy not yourself. The Spirit and the bride bid you come and partake of the water of life freely. You can no longer take refuge from an awakened conscience under the idea that the threatenings of the Lord are not understood, and may not therefore be so terrific as supposed. The sinner’s doom is unmistakably declared; and in the justness of that sentence, however slightly you may now realize the heinousness and just desert of sin, your own reason can but heartily concur. Will you then plunge headlong to ruin? or will you turn and accept the immense gratuity of eternal life? Of course you do not mean to perish. We accuse you not of this. The shining form of Hope is dancing on before you in the path of life—hope that ere it is too late, ere the silver cord be loosed or ever the golden bowl be broken, you will make sure a treasure and inheritance in Heaven. We would impress upon your mind that this hope may deceive you. Ere you reach the delusive phantom, the earth may suddenly open61beneath your feet, and Hades receive you to its fixed embrace. Ere you overtake the beckoning form, ere the good intention be carried out, ere you grasp the prize, now held only by the uncertain tenure of good resolve, the glory of the coming Judge descending through the parting and dissolving heavens, may suddenly burst upon your unprepared soul. Yes! the great voice from the temple of Heaven crying, “It is finished!” may suddenly arrest you in the midst of your delaying and dallying career! The heavenly court of mercy may cease its sitting, ere you have made a friend of the great Advocate who alone can plead your cause! “Procrastination is the thief of time.” It may be the thief of your eternal bliss. Its every moment is high-handed and insane presumption. Its path is a path of unseen and innumerable dangers. You have no lease of your life. The present state is one of exposure and peril. The shafts of death are flying thickly about you. Time is short and its sands are swiftly falling. The bliss of heaven, or the blackness of darkness forever, will soon be yours. With the saved or lost you must soon take your position. There is no intermediate ground. Choose then, we beseech you, the enduring portion. Choose for eternity, choose wisely, choose now. And may it be ours to join the great song of salvation at last, ascribing blessing, and honor, and glory, and power, unto Him who sitteth upon the throne, and unto the Lamb who poured out his soul an offering for sin, that whosoever would believe on him might not perish but have everlasting life. Present Opportunities.
By P. L. Hilliard
With many of us much time has been criminally wasted. The present is all that we can surely claim, and is therefore the most precious time of all. The present time is ours in which to do with our might what our hands find to do, of good acts, kind acts, benevolent acts, for God and our fellow-men, of which, if we are awake to discern them, there are enough to be done. With some of us, there is an inclination, almost irresistible, to shun responsibilities, or to put off till a “more convenient season” the duties of to-day. But those duties which ought to be performed to-day cannot be put off until to-morrow. To-morrow is always one day ahead. To-day is only ours in which to improve present opportunities. Perchance in mercy some of the opportunities of yesterday may come back to us to-day; that is, we may have the same chances of doing good to-day that we had yesterday; for, as a sage poet has said, “To-day is yesterday returned.” How often have we heard it said, and felt ourselves, “Oh! that I had my life to live over again that I might shun the follies of the past!” Oh! for yesterday to return—to come with power to cancel the mistakes and failures of the past and reinstate us in the way of life. With us who are associated together here, yesterday has returned, and we should not waste the present by mourning over the past, but, by diligence, strive to redeem it. We have the same opportunities now that we had weeks and months ago, and some, perhaps, that were neglected years ago. May not these that we enjoy to-day share the fate of such, and we be made more wretched for the time which Heaven has graciously given us. But we must not overlook the little God-given duties. If we would fill our sphere of usefulness in the world, we must be willing to do little things. Says Dr. Johnson, “He who waits to do a great deal of good at once will never do anything.” “A little child once illustrated a good idea on this subject. A poor woman had a supply of coal laid at her door by a charitable neighbor. A very little girl came out with a small fire shovel, and began to take up a shovelful at a time and carry it to a sort of bin in the cellar. A gentleman who was passing by said to the child, ‘Do you expect to get all that coal in with that little shovel?’ The child seemed rather confused by the question, but modestly said, ‘Yes, sir, if I work long enough.’” Thus it is with us. We have great opportunities for doing good, but like the little girl with her small fire shovel our capabilities are limited, and our talents few; yet by working long and diligently, we may accomplish something for the Master, although the time is far spent and the day is at hand. P. L. HILLIARD. CONFIRMATION OF THE BIBLE STORY FROM CHALDAIC SOURCES.
We have received from the accomplished discoverer, Mr. George Smith, of the British Museum, the subjoined most interesting account of the record of the deluge, which, as we announced a day or two ago, he has lately deciphered from the Assyrian monuments: “The cuneiform inscription which I have recently found and translated, gives a long and full account of the deluge. It contains the version or tradition of this event which existed in the early Chaldean period at the city of Erech (one of the cities of Nimrod), now represented by the ruins of Warks. In this newly discovered inscription the account of the Deluge is put as a narrative into the mouth of Xisuthrus or Noah. He relates the wickedness of the world, the command to build the ark, the filling of it, the Deluge, the resting of the ark on a mountain, the sending out of the birds, and other matters. The narrative has a closer resemblance to the account translated by the Greeks from Berosus, the Chaldean historian, than to the Biblical history, but it does not differ materially from either. The principal differences are as to the duration of the Deluge, the name of the mountain on which the ark rested, the sending out of the birds, etc. The cuneiform account is much longer and fuller than that of Berosus, and has several details omitted both by the Bible and the Chaldean historian. This inscription opens up many questions of which we knew nothing previously, and it is connected with a number of other details of Chaldean history which will be both interesting and important. This is the first time any inscription has been found with an account of an event mentioned in Genesis.”—Sel. Who Will Go Through?
By Roswell F. Cottrell
Many years have passed since we heard the voice of the third angel, warning of the coming day of wrath, and showing the needed preparation to meet the coming events with joy and not with grief. A people are to be prepared for the event; and their preparation will consist in keeping “the commandments of God and the faith of Jesus;” and persecution will be raised against them by those who take part with the dragon, because they “keep the commandments of God and have the testimony of Jesus Christ.” Many years have passed since we heard this message and believed it was from Heaven; and the evidences of its divine origin have not diminished, but increased greatly. There is no chance to go back from our position with any show of reason—there is no possibility of an honorable discharge from this warfare until the final victory is won. We have enlisted during the war. We did not expect that the war would last so long; and how little idea did we have, not only of the extent of the work to be done, but of the great work of preparation which was needful to prepare us for the grand event of a translation into the presence and kingdom of Christ. We were warned by the spirit of prophecy that severe tests and trials were before us—that there would be a great shaking, and many would not be prepared to stand every test; but how little was realized of the vast work of purification and sanctification necessary to fit up a people, here in the very dregs of time—in the very culmination of six thousand years of increasing sin, depravity, degradation, and the consequent curse—for the finishing touch of immortality. Oh! how vast the work, and how little realized! How hard to realize it, while the intellect and moral sense are so beclouded and benumbed by sin! But the work is moving forward, and it will be accomplished; and those that are finally prepared for the advent will thank God in the end for every reform that has been introduced among us and for every test to which they have been called; yes, for all the labor and toil and sacrifice it has been their lot to bear. My brother, my sister, shall we go through? Will we cheerfully accept of all the Lord in great mercy is doing for us? Will we confess and forsake our sins? Will we cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of the Lord? May God help us so to do. I wish to confess that I have been far behind my duty, and consequently far beneath my privilege. My darkness is the consequence of being too far from God, the fountain of light, and in whom is no darkness at all. I desire the prayers of those who are nearer to God, that I may get into the light, and so be prepared to do my duty, and shine as a light in the world. I feel that I am willing to humble myself and confess my wrongs, in order to draw near to God. I must go through. I cannot bear the thought of coming short. I crave a part with the people of God—a share with them in the labor and suffering, and also in the triumph and glory. God is leading his people. Shall we not cheerfully follow? R. F. COTTRELL. The Efficiency of Calmness
There is an efficiency in calmness of which we are unaware. The element of serenity is one which we peculiarly need. He Calleth Thee.
By A. M. Driscaill
As poor, blind, and dejected Bartimeus sat by the wayside, feeling weary of the life that to him had been midnight darkness, weary of groping through the gloom of a long, unbroken night, weary of the daily routine of asking those who passed for a little of their abundance, weary of being repulsed and sadly neglected, what words could have been chosen better calculated to inspire hope and courage in the sinking mind than these, which were spoken to him in reference to Jesus of Nazareth who was passing by, “Be of good comfort, he calleth thee.” He calleth thee, Bartimeus, just as thou art, poor, blind, and miserable. He invites thee to come with all thy poverty, with all thy blindness and depravity. And was the gracious invitation accepted? Oh! see how quickly he arises, and throwing aside his garment (a particular style of an outside garment worn by those in his condition), he hastens to the Saviour, and falling at his feet, he cries, “Thou Son of David, have mercy upon me.” He whose ears are never deaf to the prayers of the penitent, looked with pity upon the pleading beggar, and tenderly inquired, “What wilt thou that I do unto thee?” The suppliant replies, “Lord, that I might receive my sight.” This was the burden of the heart—the one petition. How few the words to express it! No far-fetched phrases here, no studied speech, but the simple language of the heart. Jesus approves. The petition is granted. The blind man receives his sight and follows “Jesus in the way.” Eighteen hundred years have elapsed since these words were first uttered, yet still in tones of unaltered and unchanged affection, we hear their echo, He calleth thee. He calleth us, even us, to put away our sins as quickly as did Bartimeus lay aside his cumbrous garment. He calleth us to anoint our eyes that we may see our spiritual blindness before Jesus of Nazareth will pass forever by, and the golden opportunity for repentance be irretrievably lost. The invitation is still open, and all who will may come to the fountain of life and light. He calleth the weary and heavy-laden to come unto him and find rest. He calleth upon those whose life-work is nearly done, whose tottering steps have reached the verge of the tomb, to lean upon him for strength and support. He calleth upon those in the prime of life, in the vigor of manhood, to be strong in him. He calleth upon the young, in mild and gentle accents, “Son, give me thy heart;” follow me, and I will lead thee beside still waters and into green pastures. He calleth upon all to work for him, and there is work enough for all to do. The fields are white, the harvest waiting, and where are the reapers? “There is work to do for Jesus,
Yes, a glorious work to do,
For a harvest fully ripened
Rich and golden lies in view;
With a prayer to God our Father,
Let us all the work pursue,
For our risen Lord is calling,
And the harvesters are few.” Elevate the Standard.
By R. F. Cotterill
The standard of Christian character and consecration which are in the minds of professed followers of Christ, is altogether too low; and unless the aim can be directed to higher attainments, it is in vain to hope for a preparation for translation at the coming of Christ. Iniquity abounds; it is so common; the standard of piety is so low, that to purify a people and prepare them to stand in the hour of temptation which is coming to try them, is truly a great work. In the time of the end, “Many shall be purified, made white, and tried.” It is a perfect purification that will prepare them to bear the trial. They must stand blameless at the close of the intercessions of Jesus, our High-Priest, or they cannot stand with him thus on Mount Zion in the city of the living God. This work can and will be done for the waiting church; but it cannot for those who aim no higher than the standard in the minds of professors generally. It must be seen that it is our “reasonable service” to sacrifice our all, our dearest idols, for His sake who “gave himself for us.” The Spirit of Christ will lead to self-sacrifice for the good of others, and if any man have not the Spirit of Christ, he is none of his.” To renounce one’s self and take up the cross and follow Christ, is a greater work than the mass of professed Christians are aware of. To get the mind elevated from the low grounds of sin, and from the selfish desire of being saved by Christ by a mere profession of faith in him, or a little less than that, without following him in his example of self-sacrifice and labor of love, is the great work that is needed, and which is most difficult to be done. In consequence of prevailing apostasy and loose moral sense, the standard of Christian character is trailing in the dust. Who will take hold to elevate it? Who will go up into the gap, that the house of Israel may stand in the battle in the day of the Lord? Who is ready to meet the fiercest assaults of the enemy, by advancing and taking position in the gap? Let those who can see the need of a higher standard take hold of the work. Let them begin at home, and build against their own house. Until men can see that there is a higher standard, no progress will be made in coming up to it. Let Israel arise. Let them come up to the help of the Lord. A vast work is to be done; and there is but little time. Let the time past of our lives suffice to have followed the inclination of the carnal mind. Let the old man be crucified, and let the new man appear. We have the light, and we are responsible for it. Shall we not walk in the light? Have we not remained here long enough? Is it not time to advance? Let us advance at the risk of all. It is the courageous that will be victorious.
R. F. COTTERILL. Associations to Prevent Crime.
By Wm. Penniman
Frank Leslie’s Illustrated Newspaper of Dec. 14, 1872, contains the following: “Even the most staid journals are debating about the necessity which exists for Vigilance Committees. It seems to be conceded on all sides that the administration of criminal justice is a failure as it stands. And it is equally obvious that the means at hand are not enough, either in quantity or quality, to prevent much crime which might be crushed in the bud. Well may the press talk about associations to prevent crime, now that New York City has converted The Tombs into a ‘Grand Hotel for Murderers.’” How long will it be before we shall have such hotels all through the country (if not already) for the protection of murderers, providing the assassins have money enough to pay their bill. Notice the following privileges which cut-throats can enjoy in this New York hotel. The quotation is from the same paper as above. “They can dress in the extreme of fashion, be attended every morning by a first-class tailor or hair dresser, have their meals sent in from a first-rate restaurateur, be supplied with wine from their peculiar wine-merchant, smoke the finest calamus or conchas, and receive any first-class female friend at stated hours, provided they can afford to pay the regular tariff for such creature comforts. No enjoyment is denied them, if only they have money enough in their purses, save the somewhat perilous one they might experience in a daily ramble along Broadway.” Men are becoming alarmed at the condition of the world; the many strange signs which are coming up, from time to time, cause them to cry out in amazement, “What next?” These things they cannot prevent. Many are equally alarmed at the moral condition. Not looking at it in the light of prophecy, they can not account for it, and in vain devise plans to stop the onward tide of corruption. Hence some are attempting to check the tide of corrupt, sensational, and licentious literature which is flooding the land. Temperance societies have been organized to put down intemperance and have accomplished much; yet intemperance is a crying sin. Educational institutions and church organizations have effected much good. Yet all these associations have not converted the world. Now they are perfecting some special effort for the prevention of crime. It is plain to be seen that the laws of the land are not effectual, for many will neither fear God nor regard man. What is to be done? What can be done? What can these crime-prevention associations accomplish? Money is king, and if the criminal has a plenty of it, he can go to the “Grand Hotel” and fare sumptuously every day. All these things show plainly where the world is drifting. The truth of the matter is, the wicked are waxing worse and worse, and crime is on the increase. The great spiritual declension in the churches shows plainly the fulfillment of the prophecy, “Because iniquity shall abound, the love of many shall wax cold.” Matt. 21:12. We have an Association (thank the Lord) in which all can work, and act as “Vigilance Committees.” Even if we have but one talent, we can use it in the circulation of books and tracts. How much was accomplished by sister Hannah More’s vigilance in this work? and how much has been done by many others? These facts should encourage us to work, and as the time is short, we should do what we do quickly. I thank the Lord that we have such leaders in the field. We should look upon the work of preparing tracts for translation into other languages as a great work, and one designed greatly to advance the truth. Let us pray for the success of this work, and if means are wanted to publish them, we can aid in this way. These are associations to prevent crime in which we should work with a heart and a will. Wm. Penniman. Doing Small Things for Christ
By Spurgeon
If there is some little thing I can do for Christ, though my minister will not know about it, though the deacons and elders will not know, and nobody will know, and if I leave it undone nobody will suffer any calamity because of it; but if I do it, it will please my Lord, and I shall enjoy the sense of having done it to him, therefore will I attend to it, for it is no slight work if it be for him.—Spurgeon. Wisconsin Meetings at Monroe and Waterloo
By I. Sanborn
Since my last report, I have held twelve meetings in Monroe, besides eight social meetings which were seasons of vital interest to the church, as all made a humble effort to draw near to God. He came near to us by the power of the Holy Spirit. A good influence was also shed upon others. I then met my appointment at Waterloo, Grant Co., where I remained eleven days, and held thirty-one meetings. The plain, pointed truths were preached which are calculated mightily to stir the people, and which led the church to confess their faults to God and to one another. This brought in the sweet blessing of God, and that peace, fellowship, and brotherly love, which are always an evidence of the operation of the Spirit of God upon the heart. Then the lukewarm and backsliders began to be stirred and turn to the Lord. Then the sinner began to break and turn to God, so that in all there were about twenty-four who made a fair start for the kingdom. I think all who attended those meetings will admit that they were the best and most profitable ever held in that place. Practical duties were plainly presented, and all seemed willing to accept them, promising God that in the future they would walk in obedience to them. The promise is that they that do these things shall never fall. And we know the promise will never fail. I should like to hold such a meeting in every church in the Conference. I find Bro. Decker a good helper at such times. I went from Waterloo to Mount Hope, to commence a protracted meeting the 16th; but receiving a letter on my arrival there that my wife was sick and very low, I immediately started for home. This is the fourth day since I came home. The daughter is better, but Mrs. Sanborn is about the same, so that at present it is uncertain when I shall be able to go to Mount Hope and other places where labor is much needed. I do earnestly pray that I may not be detained long. I trust the brethren and sisters will all remember us at the altar of prayer, that the Lord may turn our captivity, and that disease may be rebuked, that I may be at liberty to go into the vineyard of the Lord and labor successfully; for our trust is in the Lord, who doeth all things well. I. Sanborn.