Review and Herald, Vol. 22, No. 5. (6/30/1863)

Review and Herald

Jun 30, 1863

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 30, 1863

Do you Pray in Secret?

By Nevins

I KNOW not how it is with the reader, but I know that many persons are not in the habit of secret prayer. They have no closet, no place of retirement to which they daily resort, and where, when they have shut the door, they pray to their Father which is in secret, and in solitude seek the society of God. I am acquainted with one who for many years neglected this duty, which all religions recognize, and which even nature teaches. Sometimes he read the Bible, and no part of it oftener than the sermon on the mount. Of course he must have frequently read those words of the great Teacher, in which, taking it for granted that his hearer prays, he tells him what he should do when he prays: "But thou, when thou prayest, enter into thy closet;" (the person is supposed to have some place called his closet, to which he is accustomed to retire for prayer;) "and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly." He read this, but he gave no heed to it. During all this period he asked nothing, though he received much. God did not neglect him, though he neglected God; and as he prayed none, so he praised none. Sometimes, indeed, he said, "Thank God!" but it was said in so much thoughtlessness, that it was set down profaneness rather than praise. It is true, at that time he would never allow that he was ungrateful; but he was, and now he sees that he was. He lived, and moved, and had his being in God, and yet was without God in the world. Many and precious were the thoughts of God toward him, but in all his thoughts God was not. Not even when he was in trouble did he ask, "Where is God my maker?" I wonder the Lord had not become weary of bestowing his bounty on such an one. It is because he is the Lord and changes not. But for that, the person of whom I speak would have been consumed long ago. There is nothing he admires more than the long-suffering of God toward him, and he hopes to spend eternity in admiring it, and exchanging thoughts with his fellow-redeemed on this and kindred subjects.

He supposes he is not the only one who has neglected secret prayer. He fears that this neglect is even now the habit of many. They are shy of God. I know not why they should be. He is doing everything to woo and win them, and to secure their confidence. So much has he done, that he asks (and I cannot answer) what he could have done more. He waits on his throne of grace to be gracious to them, but they come not near to him. He even calls to them to come to him, using too the language of most affectionate address: "Son, my son;" but they respond not, "Abba, Father." It is strange they should treat this Father so. They treat no other father so. What child does not, in the morning, salute his father? and what father does not expect the salutation of each child as they come into his presence? Oh, yes, we love our father who is on earth; and we remember with gratitude the favors he does us. And does the Father of our spirits, the giver of every good gift, deserve no daily notice from us, no affectionate salutation, no grateful recognition of indebtedness to him? I am certain he expects it, for he says, "A son honoreth his father; if then I be a Father, where is mine honor?" He claims to be a Father; and O, how well he has established that claim! Truly he is a Father, and "like as a father piteth his children, so the Lord piteth" his. And to the compassion of the father, he adds the tender care and untiring mindfulness of the mother. "Can a woman," he asks, "forget her sucking child?" She may, he says, but He will not. How strange it is that men will not go to the closet to meet and to pray to such a Father!

Surely it is not for want of encouragement. If they have it not in his very nature, yet in his invitations, his promises, and his past acts of unsolicited kindness, they have all they could desire. Nor is it that they have no need of God. Never one of the prayerless will say that. They all know what would become of them but for that overlooking eye, and that supplying hand, and that supporting arm. And do they not know that God has a heart too—that he can love with all the fervor of a friend? And can they not imagine that in the interchange of affection between God and the soul of man there may, and indeed must be, ineffable delight? And who that looks but a little way forward, does not perceive an exigency when, in the utter inadequacy of earthly and human resources for comfort, he will want "the consolations of God?"

Ah, it is a sad as well as a strange thing, that so many enter no closet! seek no retirement, either in their houses or elsewhere, where they may be a little while alone with God; where they may look up and meet the light of his countenance as he looks down on them; where they may confess their sins, and receive the assurance of his pardoning love; where they may thank him for mercies past, and humbly ask for more; where they may take counsel of him; tell him of their griefs, and have their tears wiped away, and with him leave the weighty burden of their cares.

I know not whether this excites more my grief, or my wonder. I am not so much surprised that men should neglect a manifest duty, but when I think what a privilege it is, what a happiness, what an honor, to be on terms of intimacy, and in habits of intercourse with God, it amazes me that they should forego it. How will such reflect upon themselves hereafter—how execrate their folly! How will they wonder that they could have deliberately done their souls such a wrong! Then it will be too late to redress the wrong. They sought not the Lord while he might be found—they called not upon him while he was near. Yea, though he called, they refused. Now they may call, but he will not answer. If any one who is living in the neglect of secret prayer shall read this, will he not be persuaded to commence the practice, the very day he reads it, aye, that same hour, if it be possible? If it be not convenient, let him make it convenient. Let other things give way for this, rather than this for anything. Can he think his heart right in the sight of God, or his condition safe in prospect of eternity, while he neglects prayer? How dare he live without prayer? Without it can he have courage to die? At the mercy-seat of God he may decline to appear, but before his judgment-seat we must all stand. How a frequent access to the first, would prepare us for final arraignment at the other! How it would familiarize us with the presence of God! How it would serve to break the shock of the entrance into eternity!

Does any one, who is not in the habitual and daily practice of secret devotion, pretend to be a Christian? It is but pretence. He may believe the creed of the Christian, but certainly he does not pursue the practice nor possess the spirit of the Christian. Breathing is essential to living, and prayer is the Christian's vital breath. Does he walk with God who never converses with him?

Some spiritualize the direction of Christ, making the closet to mean the heart, and the duty of private devotion to be discharged in mere mental prayer. But Christ did not so trifle. His closet was not his heart; he could not have meant that ours should be. He selected the still morning, and sought out the solitary place for prayer. May we be less attentive to the circumstances of time and place? Shall we talk about entering into ourselves and there thinking prayer? Jesus, even in his most retired intercourse with his Father, used his voice. That prayer, "Let this cup pass from me," was vocal—and that petition, "God be merciful to me a sinner," was expressed in words. Shall we reserve the voice exclusively for our intercourse with men, and not with it also supplicate and bless God?

Is any one inquiring after truth? What place more appropriate for asking "What is truth," than the closet? Who so likely to be taught of God as they who

ask of God? Some men carry that question to the Bible, and press it there, as indeed they should; but they carry it not to the throne of grace, and press it there also. They read to know what truth is but do not pray to know it.

Oh, how an hour in the morning, spent with God, prepares us pleasantly and profitably to pass the other hours of the day with men; and at night, what so composing as communion with God! In resigning ourselves into the arms of sleep—that image of death, what security like that of prayer! It engages Him who never slumbers nor sleeps, to watch over us.

Has any one become remiss in secret devotion? What! tired of God! weary of communion with him! How sad the state of such a soul!—Nevins.

Watch, Mother!

MOTHER! watch those little feet, Climbing o'er the garden wall, Bounding through the busy street, Ranging cellar, shed, and hall; Never dare the question ask, Why to me the weary task? Little feet will go astray, Guide them, mother, while you may.

Mother! watch the little hands, Picking berries by the way, Making houses in the sand, Tossing o'er the fragrant hay. Never mind the time it cost, Never count the moments lost; Those same little hands may prove Messengers of light and love.

Mother! watch that little tongue, Prattling eloquent and wild: What is said and what is sung By the happy, joyous child. Catch the word before 'tis spoken, Stop the vow before 'tis broken. That same tongue may yet proclaim Blessings in a Saviour's name.

Mother! watch that little heart, Beating soft and warm from you; Wholesome lessons now impart, Keep, O keep, that young heart true. Extirpating every weed, Sowing good and precious seed. Harvest rich you then may see, Ripening for eternity.—Sel.

An Address from Ephesus to the Apostle Paul.

BRO. WHITE: Although the following is written in the style of irony, when applied to fallen Babylon every important idea is literally true. May this description of the fallen churches, written in the form of a letter to the apostle Paul, be the means of opening the eyes of some. MOSES HULL.

To the Right Reverend Paul, Traveler Plenipotentiary, from Jerusalem to Illyricum, Greeting:

Your gracious epistle, inculcating every virtue, and deprecating every vice, was duly received by your Christian acquaintances in this place. Our souls are filled with emulation by your touching appeals to us to be good soldiers of Jesus Christ. About the heavenly armor you are truly eloquent; many of us think you surpassed yourself in the conclusion of your epis-tle. We imagine that we see you in the "school of Tyrannus," where we heard you deliver your "regular course" on all the distinguishing doctrines of theology. Many of the citizens who worship at the "temple of Diana," retain a pleasing remembrance of you, and say that your eloquence was near converting them to the Christian faith. Our elegant ladies say, that if we had the benefit of your preaching here, they should on your account (and especially if we would construct a temple after the fashion of Diana's) attend your place of worship. O, it would delight our souls to see the fashionable community turn their steps of grace and taste toward our Christian meetings! When you were with us we asked you if you knew anything about Apollos: have you learned where he is? If you could persuade him to come and take the "pastoral charge," we could support him in a very genteel manner. Our sisters would exert themselves in every way to make him comfortable. Several have said they would sell their superfluous jewelry to decorate his pulpit. O, he looks so handsome in the sacred desk! His voice is so melodious; his manner so winning; he sings, too, most delightfully! The sisters think that many of the idolators would subscribe very liberally toward his support. They like the idea you gave them about Dorcas and her good works; they have therefore established a Dorcas Society, and each seamstress lends her hand. The proceeds are to be appropriated either to the support of "the ministry," or to the education of young men of promising talents, who may drink at the fountain of eloquence, and be able to eclipse the orators of the Areopagus itself. Young men should study Socrates, think with Plato, be emulous with Cicero, and thunder with Demosthenes.

Most charitably do we acquit you of any neglect in not calling our attention to these things in your beautiful epistle. Nothing but the fact that Nero called to give you a ride in his chariot could have made you send us so laconic a letter. We made this excuse for you to our friends, and one of our fashionable ladies said she should have been delighted to have seen your cloak floating on the wind, for Nero is the most furious charioteer of this age. We try as much as we can to make a favorable impression on the people of this great city. To this end we decorate our daughters with all the fashions of Rome; and such is the gallantry of the young men of this place, that they accompany our "fair ones" to meeting, though they should sleep and dream about "the great goddess" all the while our services are performing. It has been insinuated that you were opposed to the ladies' things in one of your polite epistles, but we are sure if you did say so, it must have been in a church living and meeting in the country, where it was useless to display taste, and where if the ladies put on fine clothes or costly array, it might all be spoiled in a shower of rain. We rely upon what we have heard you say ourselves that you "become all things to all men;" and, of course, we say, to women too.

The church of Jesus Christ is a city set on a hill, that it may see all that is around it, and turn to its own account all the movements of this world. There is a custom among us which answers admirably in raising money for all benevolent purposes. There are a great many institutions called benevolent societies, of which we cannot speak particularly; suffice it to say, that money is raised to buy sacrifices for the poor, to furnish destitute families with silver shrines of Diana, &c., &c. The people of the world were living long before the Christians were born; and, therefore, as the Scripture says, "the elder must serve the younger,"—that is, give them the benefits of their experience. The institution we have in our eye is of the following character: It is an old and unrefined manner of proceeding to go right to persons, sine ceremoniâ, and ask them for money toward rearing a temple of religious worship. In order, therefore, to feed the taste and tap the pocket, we advertise that there will be an exhibition of articles at a public place, at such a time for such a purpose. The articles consist of what is curious, fanciful, and entertaining. At the time appointed we fix the tables and display nicknacks, and select all the beautiful belles of our politest class of society. These beautiful, fascinating, and captivating young ladies invite the visitors, and especially the gentlemen, to buy the wares provided for the occasion. On such occasions they display their charms to fine advantage; and thus, while they playfully and innocently serve themselves by the display of a little coquetry with young gentlemen, they also minister to the support of our "holy religion." It is customary, too, for them to make cakes, and divide them into twenty parts, and to deposit a gold ring in one of the pieces. The parts are then sold, each for a piece of silver, and he who buys the cake with the ring in it, has it. Besides, some of our older sisters, who know the world, write letters, and fill them with flattery and professions of love; and as the young gentlemen come into our assemblies their names are put on, and the letter handed to them with the charge of postage. These are some of the innocent ways in which we make money.

In yours to us you say, "Have no fellowship with the unfruitful works of darkness, but rather, reprove them." By this we understand you to mean that we are not to do anything in the dark, but to do all in open daylight, or by candle-light. We thank you, brother Paul, for that word "unfruitful." Of course you do not condemn such institutions as the above, for they are very fruitful. If it were not, indeed, in our power somewhat to gratify the taste of the people, we should never become popular in the world. Fine houses, accomplished orators, a tasty and fashionable flock will always succeed, and the gates of poverty will never prevail against them.

There is one annoyance, however, to which we are subject, under the present arrangement of our meetings: the mechanics of every description, with their wives and children, mix up with the merchants and all the genteel part of our society. This is a pity; for very often our well dressed ladies have to be seated by a poor mechanic's wife, who is unceremoniously familiar, and who is very apt by vulgar movements to mangle a costly veil, or mash the richest robe, or soil their splendid fashionable stages. However, we can turn all this to good account by and by. The church is not able of itself to erect a "stately edifice" without the assistance of the citizens. We intend to build one which will surpass every public building in the place for taste and ornament; and then we shall sell the privilege of sitting in the conspicuous parts of the house, to the highest bidder. This will effectually place the poor under the galleries and behind the door, to themselves; for the carpenters smell so strong of shavings, and the blacksmith of steel filings, that you will agree with us that it is a proof of our refinement to put them by themselves. The poor, as is natural enough, tell us that there is no difference between the rich and the poor in Christ, and they quote your language to prove it; but we tell them you mean in heaven, not here; we show this from your own words, "Condescend to men of low estate;" that is, the rich are to condescend to meet in the same place of worship with the poor; the rich on velvet cushions, the poor, to keep them humble, to stand or kneel as they can behind the door. The rich are to condescend once in three months to bow to them at the breaking up of meeting, on a wet Sunday, when none of the world are there; and once in a year to shake them by the hand to show them we are yet in fellowship.

Another thing we would not overlook, for we wish to show you that we are progressing in every good work. Many of our sisters have husbands who are idolators; but though they may approve and sustain idolatry with their heads, our sisters make them help with their pockets. They try to please them in every thing to get money from them, and then they faithfully place it in our treasury; and besides, they have a tender regard for many of our members, which they have not, they say, even to their own husbands; this feeling is especially manifested by them to the preachers of our denomination. They understand exactly that elegant injunction of yours, "Do good to all, but especially to the household of faith."

There have been some splendid exhibitions in the amphitheater lately. Several gladiators have won everlasting laurels. Some of our young sisters attracted universal attention at the exhibitions.

We would write more, but we have to attend a sacred concert to-night, which is to be supported by all parties. Some splendid performers from Corinth and Athens are here. One of the best singers in the world will sign a "solo" to the "immortal gods," which we expect will be very fine.

Accept, dear "father in the faith," the thanks of the church, and be assured of their unceasing regards.

By order of the church. DIOTREPHES.

Protestant and Romish Nations.

About eight years ago, Roussell, a French pastor, put forth a work for the especial purpose of showing by facts the contrast as to advancement between Romish and Protestant countries. He compares, for example, Protestant Prussia with Romish Austria; Romish Flanders with Protestant Holland; the Romish with the Protestant cantons of Switzerland; and Romish South America with Protestant North America. Well, my friends, to compare Protestant with Romish lands, is only, in other words, comparing nations which have the Bible with those which are without the Bible; for the Bible, in lands under the dominion of the papal power, is to all intents and purposes a closed and unknown book. Now, this writer shows, and that, too, on the testimony of Romish witnesses, that those lands which possess the Scriptures are immeasurably beyond those which are deprived of the Scriptures, in regard to all that makes a nation, and in regard to all that makes a nation grow; in the bone, and muscle, and sinew of character, enterprise, and energy. And Rev. Baptist Noel, who has written a preface to this remarkable work, there makes this striking observation: The two nations, he says, which in knowledge, morality, and prosperity, stand at the head of the nations, are by universal acknowledgment, Great Britain and the United States. Well, then, may we thank God this day, my Christian friends, for the gift of the Bible. Well may we band ourselves together for its extension to the ends of the earth. For to man collectively, as well as to man individually, the possession of this precious book is life, liberty, and glory.—Bishop Eastburn's speech at the anniversary of the Bible society, N. Y.

Usefulness, Notoriety, and Character

A MAN may edify another by his gifts, and yet be unedified himself; he may be profitable to another, and yet unprofitable to himself. The raven was an unclean bird, and not good meat, but God could make her the bearer of good meat to Elijah.

MEN often mistake notoriety for fame, and would rather be remarked for their vices and follies than not be noticed at all.

Babylon is fallen.

By D. Hildreth

ThE churches very naturally object to being called Babylon. There are associations connected with the name which make it repugnant. The orthodox preachers can apply it to the Roman Catholic church with a good relish, but to have us apply it to them, is not so agreeable. As the Protestant sects sprung from, or came out of the Catholic church, it is evident they are the daughters mentioned in Rev. xvii, 5. They claim to be the people of God; we admit that they were, but tell them they are fallen. Rev. xiv, 8; xviii, 2. The state of the churches prior to the proclamation of the second angel's message, Rev. xiv, 8; compared with their present condition, shows conclusively that they are fallen. And this contrast can be shown from their own writings which is the best of evidence. The exhortation to the honest now is, "Come out of her my people, that ye be not partakers of her sins, and that ye receive not of her plagues. Rev. xviii, 4.

One can hardly help contrasting the proud nominal churches of the present day, with the nominal Jewish church at the first advent. That church had become so proud and self-righteous, that they despised the poorer classes, the "common people," and this was one reason why such people flocked to hear the preaching of the gospel; they were neglected and despised by the aristocratic, pharaonic church. The apostles had to rebuke this same spirit in the primitive church. 1 Cor. xi, 22 (margin) Jas. ii, 6; Gal. ii, 10–14. The Jews hated Jesus because he reproved them for their sins and applied the pointed truths of the scriptures directly to them. See how quickly they excommunicated the man that was born blind, because he unwittingly argued with them about the miracle performed on himself. Jno. ix, 30–34. They felt above him "Dost thou teach us?" You poor ignorant man, you have always been blind and could not read the scriptures, and here you are trying to instruct us scribes and pharisees, the accepted expounders of the law, who have made the scriptures our study for years, who are the learned men of this nation; we will receive instruction from no such source; "and they cast him out." The Hebrew scriptures frequently admonished them to be mindful of the poor, but they did not live out their teaching.

The rich churches of our large cities equal the pharaonic church in pride. The poor are not invited to attend the preaching of the gospel in the cushioned, gilded churches, and if they venture in, they are not noticed, but slighted in a way which says plainer than words, "We don't want you here." Are these popular ministers obeying their commission to preach the gospel to every creature? Are they imitating their Lord and Master who sent word to John, "The poor have the gospel preached to them?" Are these popular ministers any greater preachers than Christ? Are they any smarter, more learned, eloquent, noble, "respectable." In short, are they above their Lord and Master? If not, why should they not as well as Christ, preach the gospel to the poor? Does not this show that they have fallen in the estimation of heaven? "Be not high minded." There is but one thing that gives true elevation and dignity, and that is holiness. He that is holy will escape pride, formality and hypocrisy on the one hand; and baseness, confusion and ill-behavior of every sort, on the other; two extremes equally ruinous.

One word more about the proud churches. I have lately received a letter from Syracuse, N. Y., stating that the church to which the writer belonged disbanded not long since to get rid of the poor members, and afterward reorganized a new society of chosen members. What a fortunate device that was to get rid of poor, unfashionable, members. The apostles and reformers never dreamed of this way of purifying the church! But we are living in an intelligent, enlightened, progressive age where the rich can be in a church by themselves, and have the poorer class in a church by themselves. What a nice arrangement! But what saith the scriptures? "Wo unto you that are rich, for ye have received your consolation." Luke vi, 24. "Blessed be ye poor for yours is the kingdom of God." Verse 20. "How hardly shall they that have (or trust in) riches enter into the kingdom of God." Matt. x, 23, 24. "Hath not God chosen the poor of this world rich in faith and heirs of the kingdom which he hath promised to them that love him." Jas. xi, 5.

To the Young.

By A. C. Hudson

DEAR YOUTH: I would like to tell you a few things; for I am interested in all young persons, especially in young Sabbath-keepers. I know something of the thorny path you have to tread, the trials that beset your way, and the willingness of the enemy to take every advantage. We find ourselves surrounded with adverse circumstances. We feel our trials; they touch our hearts and cause the tear to flow. We recount our trials and wonder they have befallen us, and again we wonder. It is thus the enemy takes possession of our minds. He diverts our thoughts from the pure and the holy and causes them to rest upon anything else. It is his design to press darkness into our minds till it permeates our souls.

But it don't answer to let our minds run on these things and think we have a hard time. Well do I remember my school days, and my dread of writing compositions. I could make many excuses and tell the difficulties of the undertaking. But if they were put on paper they would not be received as a composition. So if we think our complaints and excuses will be received at the court of heaven in the room of heavenly meditation and holy contemplation, we shall certainly find ourselves mistaken. One has said,

"Were half the breath thus vainly spent, To heaven in supplication sent, Our cheerful songs would oftener be, Hear what the Lord has done for me."

But, do you say, "Our minds are barren; we have few words and fewer thoughts; that the words of others must be the medium of holy thoughts, and that you have no time to go and pray, that many duties rest upon you, and while your hands are busy, the enemy takes advantage of your weakness and suffering to make you complain?"

Dear children, I know what this is. There has no strange thing happened to you. There are many sufferers in the world whose lot is infinitely worse than yours. Think of the suffering in Mormon land, in heathen lands, among the slaves, yes, and in the armies and countries ravaged by war. Run your mind back over the last eighteen hundred years. But I forbear.

Our heavenly Father knows all these things and needs not that we should tell him. He wants us not to think of the sufferings of ourselves; but of the self-denial and suffering our Saviour encountered to alleviate our woes and to prepare a place of blessedness for us. He wants us to think of the occasion of all the suffering which is the transgression of the law. He wants us to think of his holy and glorious law; of the happiness it would confer upon each relation in life if each individual would live up to its precepts. He wants us to think of himself as the Creator of all the loveliness our eyes behold in the heavens, or in the earth, or in the waters; all the harmony of music, all the sweets our senses are capable of conveying to us. And the sciences wonderfully enlarge our knowledge of the beautiful. He wants us to think of the creation of them as an effort to reveal himself to our feeble vision. He wants us to think of the heavenly city, its walls, its gates, its streets, its trees, it flowers, its waters, its mansions, their inhabitants, their apparel, their society, their music, their crowns, their palms; no sickness, no sorrow, no tears, no sin, nothing but love. Yes, he wants us to think of himself, who is love and light and blessedness; of the Lamb of God, who took our sins upon himself, and died in our stead, to make us sons and daughters, kings and priests to the blessed Father.

Yes, we must think of the light of the city, for there is no need of the sun nor of the moon; for God and the Lamb are the light of it. Yes, God and the Lamb are the glory of the city. They are the source and revealers of its beauties. But what am I talking about. Eye hath not seen nor ear heard, neither have entered into the heart of man the things that God has prepared for those who love him. But we may believe the glories revealed to us through the senses as darkly shadowing forth the incorruptible glories of the heavenly state, as the Jewish sacrifices and offerings and ministrations in the earthly sanctuary shadowed forth our great High Priest, and the rites of the heavenly sanctuary. But God has revealed these things to those who love him. Paul speaks of an exceeding and eternal weight of glory, contrasting it with our light afflictions which are but for a moment. He knew what those glories were; for he had been caught up into the third heavens and had seen things not be to mentioned. O, how earthly pain loses its sting and pleasure pales before the enraptured vision of God's little ones.

"Tell who will the story, Of our now distress, Oh, the future glory, Oh, the blessedness!"

Eternity.

By A. C. H.

THE following I saw in the Michigan Educational Journal several years ago. A. C. H.

Suppose a cylinder to extend from Sirius—the nearest fixed star, which is 200,000,000 miles from us—to the sun; suppose the cylinder to be closely wound with fine wire; suppose an insect to wind its way around that cylinder from the sun up to Sirius; suppose he then takes a particle of dust and winds his way upon the wire around the cylinder till he reaches the sun, and then drops it; suppose he returns again upon his weary journey up to Sirius, and gets another particle and fetches it down to the sun and drops it, and so continues winding his way up and down that long cylinder until the star is all removed. Look up to the dial of eternity and the shadow has not passed one moment.

How Men Rush into Eternity.

THE following description of the awful spirit with which men rush into battle, is one of the most vivid pictures of the horrors of war :

“Cheers and yells yet ring to the ear, accompanied by oaths. The less fleet are overtaken with a ‘surrender ye.’ Perhaps an oath with a pistol shot is received in reply. It may miss fire, when the stubborn resistant receives a ball which speedily topples him over, while his assailant passes on to new struggles. More frequently the answer is a hasty ‘I surrender,’ a throwing down of weapons, and a spreading of the arms, to prove themselves defenseless. This action must be amazingly quick, or unpleasant results ensue. There is no time to wait. At no other time is there ever heard so much hard swearing as in a charge. There is a perfect chorus of oaths, from husky base to frantic treble. This profanity, painful to the ear, is rarely touched on by correspondents, yet no true idea of a fight can be furnished without its abundant incorporation. Rendered indifferent by habit, and urged by a sense of duty and of pride, men rush to their fate in the whirlpool of companionship, and careless of the future.”

Rich Men

RICH MEN.—It was no bad comparison to liken mere riches to camels and mules, for they often pursue their devious way over hills and mountains, laden with India purple, with gems, aromas, and generous wines, upon their backs, attended, too, by a long line of servants as a safeguard on their way. Soon, however, they come to their evening halting-place, and forthwith their precious burdens are taken from their backs, and they now, wearied and stripped of their lading and their retinue of slaves, show nothing but livid marks of stripes. So, also, those who glitter in gold and pure raiment, when the evening of life comes rushing on them, have nothing to show but marks and wounds of sin impressed upon them by the evil use of riches.—St. Augustine’s Sermon on Lazarus and Dives.

Charity in Times of Need

IN a hot summer, when there is most thirst, there are fewest brooks. So of many people’s charities—they are rarest when most needed.

Lessons for Bible Students.

LESSON XIX.

(HISTORY OF THE SABBATH, PP. 271-294.)

WHAT did the opening of the sixth century witness?

What had happened to the western empire?

For what was the way now prepared?

In the early part of this century, what position was assigned to the pope, and by whom?

What prophetic period dates from this event?

What position were the people of God now compelled to take?

Had Sunday yet acquired the title of Sabbath?

To what was the title of Sabbath still applied?

State the facts in reference to the application of the term Dominicum diem, or Lord's day, to Sunday.

At what time is Sunday first mentioned as the Christian Sabbath?

How long was it before any restraint was put upon Sunday labor in the East?

How long in the West?

When was the first council of Orleans held?

What action did that council take on the Lord's day?

What was decreed in the council of Arragon in 518?

What did the third council of Orleans, A. D. 538, say of the observance of Sunday?

In 588 another council was called; what was the occasion of it?

About a year from that time what was done?

What fear did Gregory of Tours have, and what did he do?

What miracle does Francis West adduce in support of first-day sacredness?

What did the pope at the conclusion of the sixth century say of those who kept both Sabbath and Sunday?

What does this show?

In the early part of the seventh century what other foe to the Sabbath arose?

What day did he select as his religious festival?

What did the Mahometans and Romanists thus do?

What did the twelfth council of Toledo, in Spain, A. D. 681, forbid?

What is the earliest mention of Sunday in English statutes?

What did the council of Chalons desire of the emperor? p. 280.

How did the pope lend a helping hand in checking Sunday profanation?

Why was another council summoned?

What famous first-day argument was, for the first time, brought forward at this council?

What was done under the emperors Lewis and Lothar?

In A. D. 868, what answer did pope Nicholas send to the Bulgarians, in reply to questions concerning the Lord's day?

When did the emperor Leo restrain labor in the East which had been permitted by Constantine's decree?

Of what Sunday laws in England do we read in this century?

What did the pope and his council do nineteen years later?

When did king Athelston make a law that there should be no marketing, &c., on the Lord's day?

What did a convocation of the English clergy at this time decree?

What other English rulers made laws respecting Sunday?

Did the Sunday festival gain any footing in Norway during this time?

Did it make any progress in Spain?

What doctrine was put forth concerning souls in purgatory on the Lord's day?

What other similar argument was at the same time brought forward?

What was done in the council of Clermont, A. D. 1095?

How was the king of England admonished in the middle of the twelfth century to restrain work upon Sunday?

A divine warrant being still wanting, what was produced at the commencement of the thirteenth century?

By whom was this epistle sent forth into different parts of the world? p. 288, bottom.

To whom, then, is this shameful fraud directly traceable?

Who filled the office of pope at this time?

How does Bower speak of him?

What was the first act of Papal aggression?

And when the Papacy had reached its utmost hight of power, what did the pope do?

Did the king of England favor this mission of Eustuchus?

Where was the famous roll from heaven again produced?

By whom was the work of establishing the Sunday institution still carried forward in England?

What was done in France in the year 1244?

What shows that the Spaniards were not backward in this work?

Were the rulers of the church and realm of England aware of any Bible authority for enforcing the observance of the day?

In what year did a public council confess the divine origin of the Sabbath, and the human origin of the Sunday festival?

From this long list of human Sunday laws, what must we conclude?

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