Review and Herald, Vol. 25, No. 5. (12/27/1864)

Review and Herald

Dec 27, 1864

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Dec 27, 1864

Authenticity of the Scriptures.

By J. N. Loughborough

CORRESPONDENCE BETWEEN ELD. J. N. LOUGHBOROUGH, OF BATTLE CREEK, MICH., AND E. O. DARLING OF ROCKTON, ILLS.

Response No. 3.

(Continued.)

We find also Tertullian within fifty years of the death of John. He says, "Look into the words of God, our Scriptures, which we ourselves do not conceal, and many accidents bring in the way of those who are not of our religion." This you may consider a partial answer at least to your question as to how these books were received previous to the time of the said councils. In appealing to the heathen on the subject of the miracles of Christ, &c., this writer tells them, if they do not believe his words, to go to Corinth, Ephesus, Rome, &c., and they can find with the churches in those places the originals of these gospels and epistles which he was quoting to them, that is the very ones that Paul and other apostles had written.

But these matters can be traced farther back still. We come to Justin the Martyr, so-called because he suffered martyrdom. He was born ten years before John was banished to the isle of Patmos. In his writings he quotes from all four of the gospels and calls them the genuine records of Christ and his doctrine. He quotes also from the Acts of the Apostles, from the epistles, and says expressly that the book of Revelation was written by John. Certainly he ought to know if any one. All the early Christian writers that have occasion to refer to the New Testament call it the "Sacred Scriptures" or the "Oracles of the Lord," and an appeal to its testimony was final proof in their disputes. It seems to me that this testimony should be sufficient to establish the point as to the time when and by whom the New Testament was written.

But more proof will be advanced on this point in the testimony showing the preservation of the Scriptures. Profane historians have borne witness to many of the facts which are in the New Testament record. But I will confine myself for the present more especially to your questions.

We will now make some inquiries respecting the Old Testament. We find the New Testament making reference to a book called the "Word of God," "The Scriptures," &c. In Christ's discourse to his disciples after his resurrection as recorded by Luke, he speaks of these scriptures by the appellation of Moses, the Prophets, and the Psalms. These were the three grand divisions into which the Jews had divided their scriptures. The books of our Old Testament comprise thirty-nine books, "but among the ancient Jews they formed only twenty-two books according to the letters of their alphabet which were twenty-two in number, reckoning Judges, Ruth, Ezra, Nehemiah, Jeremiah, and his Lamentations, and the twelve minor prophets respectively as one book."

Josephus says, in his treatise against Apion: "We have not thousands of books, discordant and contradicting each other; but we have only twenty-two, which comprehend the history of all former ages, and are justly regarded as divine. Five of them proceed from Moses; they include as well the law, as an account of the creation of man, extending to the time of his (Moses') death. This period comprehends nearly three thousand years. From the death of Moses to that of Artaxerxes, who was king of Persia after Xerxes, the prophets who succeeded Moses, committed to writing, in thirteen books, what was done in their days. The remaining four books contain hymns to God [Psalms], and instructions for the life of man."

Here then are three corresponding testimonies as to the number of their books. And allowing these testimonies, the canon of the Old Testament must have been made out previous to the time of Christ. The uniform belief of all Christians from the very commencement of Christianity to the present time, has considered the books above spoken of as constituting all the books held sacred by the Jews. We find lists made by Athanasius, Epiphanius, and Jerome, toward the close of the fourth century, by Origen in the middle of the third century, and Miletus bishop of Sardis, toward the close of the second century, all agreeing with the lists above. The Peshito Syriac version, made at the close of the first century for the use of the Syrian Christians, contains the same books as our Old Testament.

Philo, an Egyptian Jew, of the first century of the Christian era, quoted no books as canonical but those of the Hebrew Bible, which are the same as our present list. Thus we trace the canon of the Old Testament to the time of Christ. And he, as I have shown by the testimony of Luke, quoted the Scriptures under the appellation of Moses, Prophets and Psalms, by which the Jews called them. But you may now inquire as to when it was that they were arranged in this manner. It must have been some hundreds of years before the time of Christ. For about three hundred years before the birth of Christ, in the reign of Ptolemy Philadelphus, the Old Testament scriptures were translated into Greek to be placed in the Alexandrian library. This is the origin of what is called the Septuagint or the translation of the seventy, because made by seventy elders of the Jews. The books of the Sept. Bible are the same as those of the Hebrew Bible. This shows that the canon of the Old Testament must have been made out before the time of this translation, that is before 300 B. C., otherwise there would be on bringing them together some discrepancy between them.

It is not probable that that list had just been made out when this translation was called for by Ptolemy Philadelphus; for it seems he had been somewhat conversant with their scriptures, which led him to call for a translation in such a language that his people could read it. They were having no new prophecies at that time, so there could be no cause to alter their scripture canon. I know of no positive testimony by which to trace back the exact canon of scripture later than the reign of Ptolemy Philadelphus. But from the reign of kings spoken of in the later prophets it can be shown that none of these books were written later than 500 years B. C. And it is not material to our purpose to tell just when the books were brought into the order in which they now stand. The question we wish to ascertain is, are they genuine and authentic documents. On this we will present the proof in its proper order.

As the Jews were a more ancient people than the Greeks and Romans, and were for many ages totally unconnected with them, it is not to be expected that we should derive much evidence as to the genuineness of the Old Testament from those nations. They testify, however, to many facts which the Jewish scriptures record, which were of a public character, that is, of such a character that everybody could know it. But not being acquainted with the Jews or their scriptures, we cannot expect them to tell much about them. We have this much however, that when we come to a time when they are acquainted with them, they assent to their truthfulness, as in the case of the emperor Julian.

In looking at the original languages in which the manuscripts of the Old Testament were written, and comparing the first books with those of later times, we find a material difference in the language used in the writing of them. For instance, in the books of Moses we find occasionally Egyptian words, which would show that he with the Israelites had known something of Egypt. Again, from that time to the captivity in Babylon all the productions were first written in Hebrew, but those after that time are in the Chaldaic language, and the reason of this is obvious; it is a well-known fact that the Hebrew ceased to be the living

language of the Jews just after they went captive to Babylon. Some of the minor prophets also are written in the Chaldaic language, which shows that they must have been written after the time of the captivity. It is also a well-known fact that some years before the time of Christ the Jews were unable to understand the Hebrew language without the assistance of the Chaldae paraphrase.

But I am taking up too much space with this investigation and must hasten. Most of the books in the Old Testament make mention of the writings of Moses, and the laws of Moses, as well as of the acts which are recorded by him. But it is claimed by many that the books ascribed to Moses must have been written by a later hand. The argument for this I shall not notice now, as you will probably present them in your own form. For the reason already assigned, when we call for external testimony as to who wrote the books of Moses, or the laws of the Jews, we get no definite answer. The book of Moses, according to its chronology, is about the oldest production we have. As there are no other histories that go back to his time, we shall have to take such authority as we can find in this matter. The testimony of the Jews is of the first importance and should be admitted in this case, unless it can be shown that there is just cause for believing that they forged these productions. Surely they are best prepared of any one to tell where they got their laws. And would they not be likely to give as just an idea of the matter as we could at this late date? "We all permit the Athenians, Lacedemonians, Romans, and Persians, to testify as to where they got their laws; and we believe their testimony when they tell us they were given to them severally by Solon, Lycurgus, Numa, and Zoroaster. And why should we not believe the Jews' testimony, when they tell us Moses was the founder of their book of laws?" Every book almost of the Old Testament proceeds on the ground of the previous existence of the Pentateuch. Some say it must have been written by Ezra, but why should Ezra refer us to the book of the law of Moses if it was his own writing? See Ezra vi, 18. He never claims that he wrote it, but ascribes it to Moses. The Jews claim that Moses wrote their law.

In the work called Lamy's Apparatus Biblicus, Vol. I, pp. 245, 246, we have two of the ancient Jewish articles of confession of faith, as follows: "Art. 7. I firmly believe that all the prophecies of Moses our master (God rest his soul in peace!) are true: and that he is the father of all the sages, whether they went before, or came after him. Art. 8. I firmly believe that the law which we now have in our hands was given by Moses: God rest his soul in peace!"

Some people have found a difficulty in the book of Moses, saying that there were some things in the book of Moses that he could not have written. But no one claims, that knows anything about it, that he wrote the whole of the books called in the Bible the books of Moses, but that they are called the books of Moses because they were written by him down to the time of his death, the account of which was written by Joshua. I am sure the Bible does not claim that Moses wrote all that is in these books, but it does positively speak of some things which Joshua wrote in the book of the law of Moses." But the Jews understood that Moses was the person through whom they received their law, and the one who had written a history of the race of man to his (Moses') death, as I have before quoted from Josephus. It seems, however, that the Pagan nations supposed, according to their testimony, that Moses was the founder of the Jewish laws. "Thus Manetho, Eupolemus, Artepanus, Tacitus, Diodorus Siculus, Strabo, Justin, and Juvenal, besides many other ancient writers, all testify that Moses was the leader of the Jews, and the founder of their laws." Bishop Newton's works, Vol. I, pp. 32-40.

The fact I have before stated, that the Hebrew language ceased to be a living language about the time of the Babylonian captivity, shows that the books of the Old Testament down to Ezekiel and Daniel, were written before the time of that captivity; for they are in pure Hebrew. But as their language shortly after going into captivity became what is called a mixed Chaldee, that is, a mixture of Chaldee and Hebrew, any one writing after that time would of course write in a language they could understand. Ezekiel, Daniel, and the books following, have the mixed language already spoken of, which is a means by which we may determine the time when these books were written at least.

But your questions on the preservation and what you call the intervals of the Scriptures I must defer to another letter, as I have already made this one too long. I will try to have my answer ready by the time I hear from you again.

Yours with respect, J. N. LOUGHBOROUGH. Battle Creek, Jan. 23, 1862.

Time.

By C. M. Willis

Each hour spent in weary mourning, One hour less have we to stay; One hour less to wait the dawning Of a brighter, happier day. All its griefs and joys have tasted, All been held in its employ; Some improved it, others wasted, Some met sorrow, others joy.

While we're wishing time would hasten, Do we ever pause to think How our chance each hour lessens To escape from ruin's brink? Do we ever pause to ponder On these moments thrown away? How we use them, we must render Our account at that great day.

Not a word that has been spoken, Not an action or a thought, Not a vow that has been broken, In its record is forgot. And we'll meet that record, telling How the hour that now has gone, Has the list of crime been swelling, Or the good that has been done.

While the privilege then is given, Let each strive some good to do; Every day in which we're living Some good action have to show. Though 'tis but a cup of water, In the name of our dear Lord, Given to his son or daughter, It will meet a rich reward.

C. M. Willis. Charlotte, Mich.

The Self Deceived.

By John Wesley

A TRUE lover of God hastens to do his will on earth as it is done in Heaven. But is this the character of the presumptuous pretender to the love of God? Nay, but his love gives him a liberty to disobey, to break, not keep, the commandments of God. Perhaps, when he was in fear of the wrath of God, he did labor to do his will. But now, looking on himself as "not under the law," he thinks he is no longer obliged to observe it. He is therefore less zealous over his tongue. He is less earnest to deny himself, and to take up his cross daily. In a word, the whole form of his life is changed, since he has fancied himself to be at liberty. He is no longer "exercising himself unto godliness;" "wrestling not only with flesh and blood, but with principalities and powers," enduring hardships, "agonizing to enter in at the strait gate." No; he has found an easier way to Heaven; a broad, smooth, flowery path; in which he can say to his soul, "Soul, take thy ease; eat, drink, and be merry." It follows with undeniable evidence, that he has not the true

mony of his own spirit. He cannot be conscious of having those marks when he hath not; that lowliness, meekness, and obedience; nor yet can the Spirit of the God of Truth bear witness to a lie; or testify that he is a child of God, when he is manifestly a child of the Devil. Discover thyself, thou poor self-deceiver! thou art confident of being a child of God; thou who sayeth, "I have the witness in myself," and therefore defiest all thy enemies. Thou art weighed in the balance, and found wanting; even in the balance of the sanctuary. The word of the Lord hath tried thy soul, and proved thee to be reprobate silver. Thou art not lowly of heart; therefore thou hast not received the Spirit of Jesus unto this day. Thou art not gentle and meek; therefore thy joy is nothing worth; it is not joy in the Lord. Thou dost not keep his commandments; therefore thou lovest him not, neither art thou partaker of the Holy Ghost. It is consequently as certain and as evident as the oracles of God can make it, his Spirit doth not bear witness with thy spirit that thou art a child of God. Oh cry unto him that the scales may fall off thine eyes; that thou mayest know thyself as thou art known; that thou mayest receive the sentence of death in thyself, till thou hear the voice that raised the dead, saying, "Be of good cheer, thy sins are forgiven, thy faith hath made thee whole."—John Wesley.

Happiness.

By F. M. Bragg

THE mind that was formed for enjoyment, naturally seeks some object which seems to be the summit of happiness. Instinctively it shuns wretchedness and misery, bent to secure the desired boon of happiness. All are in its pursuit, some in one way and some in another.

The miser seeks happiness in hoarding the shining dust, he feasts in recounting his accumulating treasure. The pleasure-seeker, continues the round of pleasure and gayety, though it leaves a sting behind. The lover of learning, stores the mind with valuable knowledge, but he may be called to leave all this enjoyment ere he reaches the goals of earthly fame. True and lasting happiness is not enjoyed in the pursuit of wealth, pleasure or fame, for these are but the result of an inward selfishness, which is opposed to true happiness. To be truly happy, the mind must be raised above self, placed upon some object worthy of its admiration. Our Creator alone can be such a being, worthy of all love and worship, the center of all our affections.

In cultivating and expanding the heaven-born attributes of the natural mind, in love to God, and good works to our brother, true and lasting happiness is enjoyed. We being formed for expansion and culture intelligently, morally and physically, all are necessary to perfect happiness; but our race have lost their pure and high nature, by the fall in the sin of our first parents, so none are perfectly happy in this imperfect state, so marred by sin; for none are of perfect physical form, of high pure moral nature, and of noble intellect. But so far as they can be, and are cultivated in the spiritual aspirations of the soul, true and lasting happiness is enjoyed here.

The famous Magii once sought a country where perfect beings dwelt, who were perfectly happy. They looked for a pure climate, a country adapted in all respects, to a race noble and beautiful, such a race as were once placed in the garden of Eden. These wise men of the East sought a country suited, in all respects to such a race; a country where none would ever be sick, but ever free from sorrow and sin, and were always happy. But they sought in vain; for no such spot could be found upon our earth.

But, dear readers, I can point you to a fair and happy clime, where the inhabitants are always purely happy. The way to this country is rough, and attended with many difficulties, but true and lasting happiness is enjoyed by all who reach this distant land. Jesus the Son of God has led the way. He came to this earth, and by a life of sorrow, and benevolence, and sacrifice of his life, has secured to you and me an entrance into this beautiful country where all will be pure and perfectly happy. Those who, in this world, follow Jesus, and "do his Father's will," shall finally enter through the pearly gates of that heavenly city, to walk those golden streets, and be in the most glorious presence of God, and Jesus our Redeemer, and share the society of all the holy angels and saints of all ages, through the endless ages of eternity.

Dear reader, is this not enough for all we are called to suffer in this world of sorrow? May we all reach this beautiful city and range the fields of the New Earth, and forever be perfectly happy.

F. M. BRAGG.

Counsel on Choosing Friends

BE slow in choosing a friend, and slower to change him; courteous to all; intimate with few: slight no man for poverty, nor esteem any one for his wealth.

Hooks and Velvet, or Paws and Claws.

By H. L. H.

There are two aspects in which you may view a cat's paw. In one condition the hooks predominate—it presents to you a set of articles which can hardly be matched for purposes of scratching and tearing. At another time puss is in a more placable mood, and lo! the claws are turned into paws, and the hooks are exchanged for the softest pads of velvet that you ever felt. And yet they are the same identical feet, and it depends upon the disposition of puss whether you have paws or claws, hooks or velvet.

Here is a man who has both of these elements in him,—most men have. Now to his neighbors, customers, and the world in general, he is all velvet; but when he gets at home, with his wife and children, how the claws stick out! Wouldn't it be well for you, my friend, to try the velvet principle at home? You would not like to treat others as you do your own family. Suppose you carry a little of your velvet home, and see if you cannot find a market for it there.

Here is a man who tries to save sinners, and he is wise and careful. How gently he works! how softly he treads! how diligently he labors! And he has his reward, for he sees many souls gathered to the Saviour's arms.

Another man wants to see men saved, but he works with hooks, and claws, and files, and rasps, and saws. He uses hard words, and scolds, and frets, and drives, and when all is done he never gains his end, but rather makes himself a public pest, and religion and truth both suffer through his bitterness of spirit. He serves God very much as we might expect a man to serve the Devil, provided he was frank and used no deception. And yet he has good motives, purposes, and desires; but all is spoiled by his spirit of hooks and claws. He would do much better if he would try the velvet principle a little.

There are preachers who are gentle, and neither quench the smoking flax, nor break the bruised reed; but there are others,—oh, how they tear and rend things! how they desolate and destroy!

Out of the true believer flow rivers of living water, and their course is marked by verdant banks, and fertile vales, and fruitful trees, on either hand; but the track of these men is marked by blackness, darkness, ruin, division, and dismay. They are more like rivers of burning lava, than they are like rivers of living water. Clouds are they without water, trees whose fruit withereth, without fruit, twice dead and plucked up by the roots. They may brag of being the best trees, and prate of excellent culture, and may practise grafting, and use all other appliances, but where is the fruit? "Trees whose fruit withereth." So be it. If they do not serve God, harshness and bitterness befit their case,—such is their element.

But Christians can do better. They can try the velvet principle. They can catch more flies with a spoonful of molasses than with a barrel of vinegar. They can show all meekness to all men. They can speak the truth in love. May God help us so to do.

H. L. H.—in World's Crisis.

Boosted People.

PEOPLE who have been bolstered up and levered up all their lives, are seldom good for anything in a crisis. When misfortune comes, they look around for somebody to cling to, or lean upon. If the prop is not there, down they go. Once down, they are as helpless as capsized turtles, or unhorsed men in armor, and they cannot find their feet again without assistance. Such silken fellows no more resemble self-made men who have fought their way to position, making difficulties their stepping-stones, and deriving determination from their defeat, than vines resemble oaks, or spluttering rush-lights the stars of heaven. Efforts persisted in to achievements train a man to self-reliance; and when he has proven to the world that he can trust himself, the world will trust him. We say, therefore, that it is unwise to deprive young men of the advantages which result from energetic action, by "boosting" them over obstacles which they ought to surmount alone. No one ever swam well who placed his confidence in a cork jacket; and if, when breasting the sea of life, we cannot buoy ourselves up and try to force ourselves ahead by dint of our own energies, we are not worth salvage, and it is of little consequence whether we "sink or swim, survive or perish."

"The Peace of God"

INEXPLICABLE term; the fruit of obedience; the inestimable wealth of every believer; and although myriads have partaken of it, its blessedness is inexhaustible, being measured out "not as the world giveth." The failure of the fig-tree's blossoms, the unproductive field, and the cutting off the flock from the fold, neither the prospect of the earth's removal, the mountain's being carried into the sea, and the troubling of the waters thereof, attain unto its hight. It is a blood-bought inheritance for every believer; and art thou, O reader, an "heir of the kingdom," and not asserting your rights for its possession? Is not the glory of God, the honor of the Lord Jesus, and the brightness of thy crown, inseparably connected with it? If so, then rise to the fullness of that privilege which cost Gethsemane's prayers and Calvary's sufferings, and be not shorn of your power by Satan's subtlety. Deprived of this peace, your testimonies for Jesus are not as glowing and effective; your efforts to make ready "a people for his appearing" have no vitality, and are not irresistible. Seeing this, and knowing it by sad experience, resolve to be comfortless until perfectly reconciled by God's providences, and that peace is a sure accompaniment.

Wayfaring Man of Grief.

THESE beautiful lines of James Montgomery have often been published with alterations. The following we are assured is the complete and unaltered reading of the hymn. Familiar as the lines must be to most of our readers, they are nevertheless so scriptural, chastened and elevated in their tone and spirit, that like the New Testament writings, they do not tire with repetition, but continually disclose new beauties of sentiment and feeling.—Register.

THE STRANGER AND HIS FRIEND.

"Ye have done it unto me."—Matt. xxv, 40.

A poor wayfaring man of grief Hath often crossed me on my way, Who sued so humbly for relief That I could never answer "nay;"; I had not power to ask his name, Whither he went, or whence he came, Yet was there something in his eye That won my love, I knew not why.

Once, when my scanty meal was spread, He entered;—not a word he spake; Just perishing for want of bread, I gave him all; he blessed it, brake, And ate, but gave me part again; Mine was an angel's portion then, For, while I fed with eager haste, The crust was manna to my taste.

I spied him where a fountain burst Clear from the rock; his strength was gone; The heedless water mocked his thirst; He heard it, saw it hurrying on. I ran to raise the sufferer up; Thrice from the stream he drained my cup, Dipt, and returned it running o'er; I drank, and never thirsted more.

'Twas night; the floods were out; it blew A winter hurricane aloof; I heard his voice abroad, and flew To bid him welcome to my roof; I warmed, I clothed, I cheered my guest, Laid him on my own couch to rest: Then made the hearth my bed, and seemed In Eden's garden while I dreamed.

Stript, wounded, beaten nigh to death, I found him by the highway side; I roused his pulse, brought back his breath, Revived his spirit, and supplied Wine, oil, refreshment; he was healed; I had myself a wound concealed, But from that hour forgot the smart, And peace bound up my broken heart.

In prison I saw him next, condemned To meet a traitor's doom at morn; The tide of lying tongues I stemmed, And honored him 'mid shame and scorn; My friendship's utmost zeal to try, He asked if I for him would die? The flesh was weak, my blood ran chill, But the free spirit cried, I will.

Then in a moment to my view The stranger darted from disguise, The token in his hands I knew; My Saviour stood before mine eyes. He spake; and my poor name He named; "Of Me thou hast not been ashamed; These deeds shall thy memorial be; Fear not, thou didst them unto Me."

The Day of Judgment.

Forgetfulness of death, judgment, and eternity, is very prevalent. The present world engages the whole attention of the most of men. But a day will come when we must not only think differently, but also give an account of all we have thought, said, and done. That is the day of judgment. It is hastening on apace. Before the great white throne we all must appear and give an account of the deeds done in the body. Are you prepared for that meeting? God has been executing judgment from the beginning, but all his past acts of judgment have been but foreshadows of the coming day. They have been heavy drops, but they are only the first of the thunder shower.

"Earnests and intimations of this his judicial character, and of the equity that marks all his administration, are strewn over all the daily course of providence; and furnish, as said Bacon, 'the hand-writing of the Divine Nemesis,' inscribed along the world's highways, and he who runs may read. But there comes a day, when this justice shall no longer as now but shoot out its bright sparks, and scintillate its occasional flashes; but when it will flame out in full-orbed radiance and flood Heaven and earth. In that day he will 'bring every secret thing whether it be good or evil.' How shall I, and how will you abide that dread day of account, the day to which all days preceding it are to be held responsible, and when all the liabilities, and debts, and arrears of a race morally insolvent, must be met in the final and tremendous reckoning? Earth's inequalities need to be remedied. Earth's mysteries await on that day their long expected solution. Earth's iniquities are treasured up for the day of inquisition. Yes, God must judge, and man must be judged*; and all the quick and the dead, the small and the great, and all of us from the graves of the wilderness, and from the crowded cemetery of the metropolis, and from the abysses of ocean, must hear the rustling of the leaves of the book of doom, and must encounter the flaming glance of those pure Omniscient Eyes, and bide the adjudication of those Infallible Lips, as they read the record and append the sentence that wafts us to unspeakable bliss, or sinks us to irremediable perdition."

If these things are true, surely the great proportion of men are acting the part of fools. Is it not unwise to put off preparation for meeting God at his judgment throne till the hour of death? If the present were the only life, you might say, "Let us eat and drink for to-morrow we die;" but if you must exist in another world, and stand at the bar of the Eternal to be judged by your present life, it is time to consider your ways. He is a God of justice, and will give to every man according as his work shall be. "Seek ye the Lord while he may be found, call ye upon him while he is near."

Great Peace Have They That Love Thy Law

Great peace have they that love Thy law.

Take Heed

TAKE HEED.—On a winter evening when the frost is setting in with glowing intensity, and when the sun is now far past the meridian and gradually sinking in the western sky, there is a double reason why the ground grows every moment harder and more impenetrable to the plough. On the one hand the frost of evening, with ever increasing intensity, is indurating the stiffened clods. On the other hand, the genial rays, which alone can soften them, are every moment withdrawing and losing their enlivening power. Oh take heed that it be not so with you. As long as you remain unconverted, you are under double process of hardening. The frosts of an eternal night are settling down upon your souls, and the Sun of righteousness is hastening to set upon you for evermore. If, then, the plough of grace cannot force its way into your ice-bound hearts to-day, what likelihood is there that it will enter in to-morrow?

God Is Good

God is good.

Moral Courage.

Have the courage to discharge a debt while you have the money in your pocket.

Have the courage to speak your mind when it is necessary you should do so, and hold your tongue when it is prudent to do so.

Have the courage to speak to a friend in a "seedy" coat, even though you are in company with a rich one, and well attired.

Have the courage to own you are poor, and disarm poverty of its sharpest sting.

Have the courage to "cut" the most agreeable acquaintance you have, when you are convinced that he lacks principle. A friend should bear with a friend's infirmities, but not with his vices.

Have the courage to show your respect for honesty, in whatever guise it appears; and your contempt for dishonesty and duplicity, by whomsoever exhibited.

Have the courage to wear your old clothes until you can pay for new ones.

Have the courage to obey your own conscience, at the risk of being ridiculed by men.

Have the courage to wear thick boots in the winter, and insist upon your wife and daughters doing the same.

Have the courage to prefer comfort and propriety to fashion, in all things.

Eat What You Like.

Tobacco, even, has its apologists and advocates; much more have tea and coffee. So it might be expected, when a reform in the food we eat, begins to be urged upon the people, advocates would spring up to defend the popular style of living. In the Scientific American of Oct. 29, 1864, we find an article from which we take the following declarations:

"We eat just what appetite and inclination prompts us to. Statisticians have prepared tables showing the nutrition contained in certain articles of food, and the time required to digest them in healthy stomachs. These tables are useful as information; but as guides to health they are useless. When a man orders his dinner, he does not consult the state of his system, nor examine the tables to see what would suit his condition, but he asks his palate and that decides the momentous question." "The appetite is satisfied by the food the stomach calls for, so that it is easily appeased, and does its work good humoredly, so to speak, even though it be harder." "Taste is not, as many suppose, a thing to be disregarded and crushed. It is the instinct of the stomach telegraphed to the palate, and from thence communicated to the will, so that through the exercise of an instinct, man orders what he likes for dinner and keeps his body healthy."

Man, no doubt, orders what he likes for his dinner, but facts give the lie to the declaration that he keeps his body healthy. Yet we consider that there is enough truth in the extracts above given to make them all the more dangerous. It is undoubtedly correct that there should be a correspondence between the food and the appetite; that our food should taste good to us, and we eat it with abundant relish; and that the same benefit could not be derived from food which from our dislike to it, had to be forced into the stomach.

But the article goes upon the ground that the appetite as it is, is to be the standard in this matter; and herein lies its fallacy; for the appetite, like the conscience, sometimes becomes perverted; and we have good reasons for saying that people generally are laboring under an artificial, unnatural and perverted appetite—an appetite that has been trained to crave food which is not best adapted to our physical good. Shall such an appetite be allowed to choose for us? If so, the tobacco user and the rum drinker have an excuse for their unnatural indulgences. In the present state of physiological and chemical science, it is too late to deny the claims of these sciences that certain kinds of food contain more nutriment and health-giving properties than others, and are better adapted to the wants of our bodies. Now if our appetites can be brought to choose such kinds of food, would it not be far better? But experience without exception shows that when the appetite is brought back to a natural and healthy state, these are the very kinds of food which it does choose, and relish most. A person never enjoys his meals so well as when under a healthy appetite he is partaking of healthy food.

We say, then, correct your appetite; make that right, and then "eat what you like for dinner," and "keep the body healthy."

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