Review and Herald, Vol. 27, No. 17. (3/27/1866)

Review and Herald

Mar 27, 1866

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 27, 1866

The President and Congress.

Our dream of peace is over. The wish of Dr. Nehemiah Adams, a wish to which every good man has responded, "that we might have a Sabbath of rest from the slavery agitation," is denied us. None will feel this disappointment more keenly than the Puritan ministers of the land. Compelled by a clear sense of duty to resist the assaults which the so-called Democratic party has made for years upon the law of God and the rights of men, as well as to rebuke the pusillanimity of their political opponents in the stupid compromises they made with their foes—measures which already are beginning to stand out in history as the veriest tomfoolery of politics—our ministers,

notwithstanding, had no taste for this sort of work. When, therefore, our late President saw his way clear to issue his proclamation of emancipation, and the successful close of the war ratified the act, and put the iron seal of an irrevocable destiny upon it, there was a universal feeling of relief. A distasteful job was finished. Books on slavery, debates on slavery, sermons on slavery, congressional documents full of shallow platitudes, ecclesiastical reports illustrating, by innumerable dexterities, the act of how not to say it—in fact, the whole literature of a discussion about a truth which we had solemnly pronounced in our organic law to be self-evident—was gathered together, and either committed to the flames, or stored in great bundles under the slopes of ancient attics, to gather dust and feed mice. Newspapers ceased to be documents of importance. A few minutes after breakfast devoted to a glance at news headings, the reading of the first two or three sentences of the editorials, with a dip here and there into a congressional speech, was enough for the men of our toilsome profession. Three things were regarded as settled. The slaves had been emancipated by Lincoln, the slaveholding aristocracy had been practically exterminated by the war, and the freedmen were to be protected, at least in their rights of person and property, by Johnson. These three things being settled, the confidence was that the Government could not go dangerously astray, whatever policy it might adopt. In this conviction our clergy have neglected the study of political questions, always distasteful by the side of the sublime themes they are accustomed to handle—more, perhaps, than at any former period in our national history. The present crisis, therefore, finds many men, who are accustomed to form public sentiment at its very spring-heads, a little perplexed with the utter confusion of things, and not a little annoyed that these paltry questions in the very elements of ethics are again demanding discussion.

There is reason enough for perplexity. Here is Andrew Johnson the Fierce, who a few months ago was uttering threats of punishment against traitors, which many of us deemed both unjust and unwise, now denouncing patriots in terms equally vindictive. Here is the New York Times, at one end of Park Row, lovingly hobnobbing with the New York World at the other. Here is Henry Ward Beecher, bestavered with the praises of the New York News, and making an "exceedingly favorable impression," in the ears, upon Pollard, of the Richmond Examiner—that foul, insolent, bloody sheet, which during the war gloated over the sufferings of our sons and brothers on Belle Isle, and which, since the peace, has been suppressed by Grant and revived by Johnson. Here is Wm. H. Seward denouncing abolitionists, and exulting in the President's mob-inspiring threats against the believers in a "higher law," to whose supreme requirements they would make the Constitution and the laws of the land conform. On every side the old political landmarks are removed, and the old trusted leaders, from the President down, are trampling upon principles with which their personal name and fame are identified. Meanwhile, the vipers of society are creeping out from their dens, and hissing in the face of the sun; the subdued and sucing rebels are stalking forth, whip in hand, "masters of the situation;" the whole race

of time-servers are growing wondrously "prudent," and are counseling "moderation" till they can see clearly "on which side their bread is buttered;" while, among otherwise good men, the large class commonly known as "conservatives," true to their instincts, are anxiously watching to learn how they can most readily purchase ease and peace for the moment, at any cost of future woe and strife.

In this confusion, society must gather itself, like a disordered army, upon its base of operation. The men who are accustomed to resort to first principles, and to teach the people the application of those principles in all the practical affairs of life, must again take up the not altogether agreeable business of counsel and warning. What then are the actual facts?

1. Slavery is not abolished.

The vagrant laws of the South, administered by the slaveholding aristocracy, are amply sufficient to bring the whole black population back to their former condition in a year's time.

2. The slaveholding aristocracy itself is not punished, nor even restricted in its power for mischief. The character of those men, as a class, is written in fire and blood all over the land. They have earned the execrations of the civilized world. For arrogance, for cruelty, for cold, hard, unyielding selfishness, for falsehood, treachery, and pride, for all crimes, public and private, which man can commit or Heaven abhor, the match of the little knot of men and women who have hitherto ruled the South and the country, cannot be found outside of the pit of endless woe. If their acts have not satisfied the people of this country that such is the real character of the old slaveholding caste of the South, then fiends from the pit might claim to be "high-toned gentlemen," without a challenge from any quarter. But the people are satisfied on this point. And but for the wide-spread conviction that the desolation of war had cut off a large portion of this class, and that its confiscations and losses would render the remainder incapable of mischief—in a word, that it had been practically exterminated, there would have been no sense of security anywhere. All the disposition which has appeared to remit extreme punishment, and to deal kindly and generously with the South, has been predicated upon the idea that this formerly dominant caste was destroyed. It is not necessary to show how this vile, dangerous class of men are creeping back into power. The shameful fact is before the world, and we must shape our course accordingly.

The freedmen are not protected in any one of their rights, nor are they permitted to protect themselves.

The history of the Freedman's Bureau bill has demonstrated the impossibility of securing for them anything more than a nominal protection, with the consent of the present President. We are to stand before high Heaven guilty of inviting the negroes to our banner, of using them to win a triumph which we could have gained without them only after long years of desolating war, and then abandoning them to their merciless foes. Is there a God of justice? and will he not visit us in vengeance for such treachery as this? Is the history of oppression and cruelty written in vain upon the world's annals? Is the lesson of this war so soon forgotten? Must the North be desolated as the South has been, before we can understand that

there is a God above us who will not see the weak trampled down by the strong, nor the trusting, generous, and noble betrayed by the selfish, calculating nation they have defended and saved? J. P. G.—N. Y. Independent.

Our Hope.

By G. W. Colcord

For our home we have been sighing, Hoping for a rest above; And God's people now are crying, "Take us to that home of love." Soon we'll see our Lord in glory, On his way from Heaven to earth; And to saints no idle story, Will appear our heavenly birth.

CHORUS: To the kingdom we are near, Never fear, Yes, to it we're near, Therefore do not fear, To the kingdom we are near, Never fear, Blessed hope! 'tis near, We'll not fear.

Unto those who then live purely, He will give the fadeless crown, For he'll come, and that most surely, Then the saints will have renown. If we're true saints, Christ will take us, To those many mansions bright, Where true joys will ne'er forsake us While we bask in Heaven's own light.

CHORUS: To the kingdom we are near, Never fear, Yes, to it we're near, Therefore do not fear, To the kingdom we are near, Never fear, Blessed hope! 'tis near, We'll not fear.

Brethren, rouse ye! arm for battle; Ready stand for every fight, Hear you not the noise and rattle Of the banded foes of right? Fierce the contest, with dark powers, But the victory we shall gain; And beneath high Heaven's bowers, We shall rest from toil and pain.

CHORUS: To the kingdom we are near, Never fear, Yes, to it we're near, Therefore do not fear, To the kingdom we are near, Never fear, Blessed hope! 'tis near, We'll not fear.

Blissful thought, our home is waiting For us, far beyond all strife; Soon we'll be participating, In eternal joys and life! Holy Father, do thou guide us To that heavenly city fair, Let no foes from thee divide us, Till we rest in safety there.

CHORUS: To the kingdom we are near, Never fear, Yes, to it we're near, Therefore do not fear, To the kingdom we are near, Never fear, Blessed hope! 'tis near, We'll not fear. G. W. COLCORD.

Murmurings.

By H. C. Miller

"Greater the cross, the nearer Heaven, Godless to whom no cross is given! The noisy world in masquerade, Forgets the grave, the worm, the shade; Blest is yon dearer child of God, On whom he lays the cross, the rod."

Our Saviour says, "Take my yoke upon you, . . . for my yoke is easy, and my burden is light." Matt. xi. Notwithstanding all this, I have seen those who profess to be his disciples, and to be bearing this yoke and burden, in the social meeting, and in private conversation, with long visage and woe-begone countenance, talk about their hard time, their heavy trials, and their grievous load. And with head bowed down they would moan over trials the most trivial, all the time. To mourn over our sins, is proper. Those who grieve for their iniquities aright are blessed. "They shall be comforted." But the other class, I have thought to myself, and have uttered my thoughts at times, cannot please God in so doing. I really think such a course is an open negation of the statement of the Saviour where he says, "My yoke is easy, and my burden is light." Would not the unbeliever be constrained by such a course to feel that if that is the easy yoke and light burden, they will carry their own old, heavy burden awhile longer? And

thus would not Christ be dishonored, and souls kept from seeking salvation? If we moan over, and complain of, our hard lot, it is good evidence of our not having Christ's yoke upon us; or if we may have it, that we have not heeded the injunction to "learn of him." "Take my yoke upon you and learn of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Now learning of him is as important as taking the yoke upon us. Without it we do not obey, and hence do not please, him. Did he not have trials? Yea, he had trials and cruel mockings, who endured such contradiction of sinners. He was a man of sorrows, and acquainted with grief. He was despised and rejected of men. He hath, besides all this, borne our griefs, and carried our sorrows. Have we ever borne such a load as this? Think of it, O ye disconsolate. Partaking of our nature with all its sensibilities, in the highest degree, he bore all the trials pertaining to it, with the enormous addition thereto of our griefs and sorrows. He was oppressed, and he was afflicted; but did he murmur or repine at his lot, at this heavy burden? No; he opened not his mouth, though enduring such agony as to sweat great drops of blood. When this bitter cup was presented, did he refuse to drink of it? No, not even when quivering in every nerve, and almost crushed under the burden of our sins, with the pains of a cruel death beginning to take hold upon him. And when so pained and borne down that his aching heart cries out in agony, "Father, if it be possible, let this cup pass from me," did he lift a hand to press it away? No; he drank it to the very dregs. "Not my will, but thine, be done." Are we learning of him? Are we able to drink of that cup, and to be baptized with that baptism? The test will soon be made. O ye mourning ones, repining at your lot, cease your complaints. Learn of him. Ye shall indeed have trials.

"For here we all must suffer, walking lonely, The path that Jesus once himself hath gone. Watch thou in patience through this one hour only, This one dark hour before the eternal dawn."

How many there are who have learned of him, and have set us an example of patience under trial. One has given us his experience, which we will give as a sample of the great whole. He says of himself, and let those who think they have such great trials listen, that "in labors he is more abundant; in stripes above measure; in prisons more frequent; in deaths oft," &c. 2 Cor. xi, 23–28. Yet in view of the example of Him of whom he learned, and the glory that awaited, he could say, "Our light afflictions," and though in tears, could glory in them, and bless God that he was accounted worthy to suffer them for Christ's sake. More, he was ready to be bound not only, but also to die for the name of the Lord Jesus. He had exchanged his heavy burden for the Saviour's easy yoke and light burden. Bearing it he found it easy and light. Not easy to the flesh, that was not ministered unto and petted, but wasted and worn. So he says, "Though our outward man perish, yet the inward man is renewed day by day." 2 Cor. iv, 16. The flesh had troubles, but within was peace. Hence the truth of those paradoxes he utters: "As dying, and behold we live; as chastened, and not killed; as sorrowful, yet always rejoicing," &c. 2 Cor. vi, 9. And he tells of others who had trial of cruel mockings, and scourgings, yea, moreover of bonds, &c., Heb. xi, 36–38, until we are led to exclaim,

"Oh, that it were as it were wont to be, When thy old friends of fire, all full of thee, Fought against frowns with smiles, gave glorious chase To persecution, and against the face Of death, and fiercest dangers durst, with brave And sober face, march on to meet a grave!"

Oh, then let us be followers of Him who walked this earth despised and rejected of men, a man of sorrows and acquainted with grief, not seeking for another way than the way of the cross, though it may seem a better; for in so doing we shall but increase our trials.

"In meek obedience to the heavenly Teacher, Thy weary soul can only find its peace, Seeking no aid from any human creature, Looking to God alone for his release."

"And he will come in his own time and power, To set his earnest-hearted children free; Watch only through this dark and painful hour, And the bright morning yet will break for thee." H. C. Miller. Chicago, Ill.

Conformity to the World.

By APELLES

[Bro. White: The following, under the above caption, from the New York Observer, is so scriptural and to the point that I solicit for it a place in the Review. S. B. WHITNEY.]

Has the character of "this present evil world" changed, or have the injunctions of the divine Word become obsolete? I am led to make these inquiries by looking around and seeing to what an extent the Church has become merged in all the different circles and phases of worldly society, and by the utter impossibility of distinguishing professing Christians from their associations and practice. There are some very plain passages in the word of God on this subject, and if they had not lost their binding force, they ought to have a great influence over the lives of all who call themselves Christians. The beloved disciple, writing by divine inspiration, says: "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world." Surely there is nothing doubtful in the meaning of these words. Another apostle writes: "Know ye not that the friendship of the world is enmity with God? Whosoever, therefore, will be a friend of the world is the enemy of God." It would seem from this that Christians are bound to choose between God and the world, and that they cannot be friendly to both, any more than a man can serve two masters at the same time, or take the part of two persons who are directly at variance. The great Apostle also has written: "Be not conformed to this world, but be ye transformed by the renewing of your mind."

Now what do all these plain teachings of the word of God mean? I do not think any two persons can read them and have essentially a different understanding of them. They certainly teach us that this world is a rival of God for the affections and the services of men, of those who are known as Christians as well as others, but that God will not tolerate any acquiescence in this rivalry, on the part of those he calls his own. Every one must choose for himself between the two. And his practice must be conformed to his choice. If he chooses God as his friend and portion, he must show it in his life. He must not court and flatter and dally with God's enemies and his own. He must not act so as to confound Christianity with worldliness. He must come out from the world, and not be governed by its spirit and maxims, and conformed to its ways.

There are many faint, half-way Christians, (true, decided Christians have no such difficulties), who are all the time debating in their own minds, and perhaps asking others, how far it is right for them to go in adopting this custom, or indulging in that practice or amusement, without violating the Christian rule. They do not wish to break either with God or Mammon. They wish to enjoy just as much as possible of this world, while they are in it, and yet to make sure of the friendship of God for another world.

Ah! what a disappointment awaits those who are thus striving to make a compromise between two objects that are eternally opposite. I have no catalogue to propose of employments and places and amusements that are forbidden to the Christian; but over and underneath all the scenes of this world that draw the heart away from God, and tend to drown serious thought, or to unfit the soul for serious meditation and worship and self-denying Christian duty, or that fritter away precious time, I would simply write these words of the Holy Spirit:

"Wherefore, come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." APELLES.

Luther on the Law.

By James White

[Bro. White: The following is an extract from Luther's sermons, showing his views concerning the Law of God. If you think proper I should like to see it in the Review, as I think it would be of interest to the readers of the paper.—John Matteson.]

"18th Sunday after Trinity. . . . . . 'Thou shalt love the Lord thy God with all thy heart.' As if he would say: Thus hast thou been, and must again be. In Paradise thou didst possess this treasure. Then thou couldst love the Lord thy God with all thy heart. And now thou must again be like as thou hast been. For otherwise thou canst not enter the kingdom of God. 'If thou wilt enter into life, keep the commandments.' Matt. xix, 17. And Luke x, 28. 'This do and thou shalt live.' The commandment must necessarily be kept. It is in vain to argue that any one can be saved, without loving God with all the heart, and his neighbor as himself. The commandments must be kept, as purely and as perfectly as the angels in Heaven keep them.

"Therefore it is not right, but intolerable, to preach as some anciently did, and some crazy spirits still do, that whether we keep the commandments, or love God and our neighbor, does not matter much, if we only believe, we shall be saved. Oh no, dear sir! Thou art mistaken. Thou must verily keep the commandments, and love God and thy neighbor. For it is plainly written, 'If thou wilt enter into life, keep the commandments.' And Gal. v, 21, 'They which do such things shall not inherit the kingdom of God.' This doctrine Christ wants to enforce among Christians. They must understand what they have been, what they must do, and what they again must be, that they may not remain in their present condition, for then they will be lost. Thus the Lord plainly declares, 'Think not that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfil.' Matt. v, 17. 'Every idle word that men shall speak, they shall give account thereof in the judgment.' Matt. xii, 36. And Paul in Rom. viii, 4, and iii, 31; 'That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.' 'Do we then make void the law through faith? God forbid; yea, we establish the law.' For this very reason we teach faith, that the law may be fulfilled.

"Now it is well to understand what we must be; but in order to get strength to do it, and that we preach not in vain, we must also realize how and by what means we can obtain this strength. . . .

"Thus it is given us through Christ, that although we do not fulfil the law, yet we receive full pardon for all of our sins. But this is not with the provision that we should never keep the law, or always continue in sin, nor that we should teach thus: If thou hast faith, thou art not obliged to love God and thy neighbor; but now we should begin first of all to keep the law, which is the perpetual, immutable, and never-ceasing will of God. With this it is necessary to preach the grace of God, that we may find counsel and help to do right.

"Therefore, whosoever can, let him teach, first of all the ten commandments, our obligations to God, for if those are not understood, there is no inquiry after Christ.

"How do I know that I lie drowned in the misery of sin? Only through the law, which must convince me of my poverty and disease, otherwise I would not inquire for help nor healing. . . . Christ will also nourish us as a hen her chickens, that is, he will give unto us his Holy Spirit and strength, that we may commence to love God and keep his commandments."

Short Sermons

SHORT SERMONS.—Dr. Emmonds' advice to young preachers was, not to preach over thirty minutes, saying, "There are no conversions after the first half hour." Wesley held the same opinion, and said, "If any, then, of the preachers exceed their time (about one hour in the whole service), I hope you will always put them in mind what is the Methodist rule. People imagine the longer a sermon is, the more good it will do. This is a great mistake."

Why Will Ye Die?

By R. F. Phippeny

How often have I asked myself the question, why is it that there are so many intelligent, thinking people in the world, that are so careless about their eternal interest? The greater part believing too, that they have eternal life to gain or lose.

We learn from the inspired word, that God hath no pleasure in the death of the wicked, and also that, "he is not willing that any should perish, but that all should come to repentance."

While God is so merciful and kind, extending the hand of sweet mercy and pardon, I entreat you careless sinner, refuse it not. There are but two ways; one leads to eternal life, the other to eternal death. Which will you choose?

Consider well ere you choose the broad and smooth one. Though it may seem pleasant and easy to travel. Though your path may be strewn with flowers, and prosperity may be yours here, it only ends in sorrow and woe at last.

Choose rather the narrow way, that with danger is spread. Though it may be rugged and dark at times, the Saviour has trodden it before you, and is ready and willing to aid you on your journey.

You who have heard, and are still hearing the last note of warning, the last solemn cry of lingering mercy, and of preparation, before the trumpet shall sound, turn not a deaf ear! Trust not in days to come for preparing to meet your God; for it has been well said, "Procrastination is the thief of time."

You do not know that you have another moment that you can call your own. The present is only yours. Improve it I conjure you. O, turn from the alluring scenes of earth! We are living in a fearful age. The age of sin and crime. But the race will soon be run. The 6,000 years allotted to man after the great transgression are nearly gone. Soon will the storm burst over our heads. And amidst the last loud crash, will you and I dear reader be hid from the fierce wrath of the Almighty? We may be if we will.

That awful day will surely come, and very near it is, too, when we shall have to stand before the great Judge.

"Now while pardon's last hour is expiring in Heaven, And the last gracious call is on earth being given, O haste! sinner, haste! leave thy sinful behavior, The commandments embrace, and the faith of the Saviour.

"He's prepared thee a home—sinner, canst thou believe it? And invites thee to come—sinner, wilt thou receive it? O come, sinner, come, for the time is receding, And the Saviour will soon, and forever cease pleading."

R. F. PHIPPENY.

Ithaca, Mich.

A Beautiful Thought

A Beautiful Thought.—A little Swedish girl, while walking out with her father on a starry night, absorbed in contemplation of the skies, being asked of what she was thinking, replied, "I was thinking if the wrong side of Heaven is so glorious, what must the right side be?"

God Is Against Sin

The thing God is against is sin; that sin is in great part doing wrong to others, or not doing them the good we could.

Disgraceful Scene in a Church.

THE following scene which occurred in a church in Cincinnati, March 6, as reported in the Chicago Tribune, shows that in some places, at least, Babylon is surely fallen.

Cincinnati, March 6.—For some time past, rumors of dissensions in the First Presbyterian Church, on Fourth street, between Walnut and Main, have been afloat, and the difficulty out of which they grew, has assumed a political hue. Yesterday afternoon about a hundred ladies and gentlemen, members of the congregation, assembled to elect Elders. Two tickets were presented, one a Copperhead and the other the regular nominations. Wm. Corry, a noted State-rights politician, of Southern Ohio, engineered the Copperhead ticket, and with about a cart load of ecclesiastical literature. Mr. Corry most emphatically protested against Dr. Anderson's taking the chair, and what was more, he could not take it. He knew his rights, and was going to have them. Mr. Corry reiterated his right to be heard, for quite a tumult had already arisen at his vehement protest against Dr. Anderson. That gentleman quietly gave way for the time, and Mr. Corry called Dr. Parker to the chair.

Several ladies hissed very distinctly, and feminine voices articulated, "Copperhead." Dr. Parker came forward, and approached the contested piece of furniture, and Mr. Corry's pale face lit up with a smile, which faded out as soon as born, almost, for several gentlemen rose to their feet and rushed to the stand, and a perfect fermentation ensued.

The ladies screamed, and the gentlemen used very strong language. The din was immense, but high above it was the voice of Mr. Corry, crying for his rights and reiterating that he was baptized in that church. Here a lady's voice exclaimed, "Little good it did you, you infernal Copperhead!" Mr. Corry paid no heed, but talked on. Some one ran out for a policeman, and just as the gentlemen had all managed to crowd together around the chair, there was some scuffling but no blows. At this moment a policeman appeared in the sacred edifice, and the excitement became less demonstrative.

Next arose a difficulty about the rights of voters— who should vote, etc. The chair was surrounded in a moment; the confusion, which had been allayed by the calmness of Dr. Anderson, arose again with tenfold fierceness. Mr. Corry was seen to extend the whole length of his body and arms, and with clutching finger-tips reached again for one of the grey-haired fathers of the church, Mr. Joseph K. Smith. The policeman, who all this time had been a quiet witness of the scene, reached for Mr. Corry, but that gentleman made it appear to the satisfaction of his friends, that he was the party aggrieved and not the aggressor. Finally, after a great deal of confusion, the vote was taken, and the Copperhead ticket defeated. A schism is the result. The Copperhead faction will withdraw and set up for themselves.

A Moonless Month.

The month of February 1866, was marked in the astronomical calendar as the month which has no full moon! March will have two, but February had none. Of course this peculiar conjecture of periods that makes the full moon show her face but a few hours before the month comes in, and again a few hours after the month goes out, is a rare thing in nature—but how rare, do you suppose? It has not occurred before in your lifetime, nor ours—not since the time of Washington; not since the discovery of America by Columbus; no, nor since the Christian era, nor since the fall of Adam, nor since the creation of the world, unless that be placed back myriads of years, and it will not occur again, according to the computation of astronomers, for two millions and a half of years.

N. Y. Evangelist.

A Sermon to a Preacher.

Never shall I forget the remarks of a learned legal friend, who was at one time somewhat skeptical in his views. Said he to me, "Did I believe as you do, that the masses of our race are perishing in sin, I could have no rest. I would fly to tell them of salvation. I would labor day and night. I would speak with all the energy and pathos I could summon. I would warn and expostulate and entreat my fellow-men to turn unto Christ, and receive salvation at his hands. I am astonished at the manner in which the majority of your ministers tell your message. Why, you do not act as if you believe your own word. You have not the earnestness in preaching that we lawyers have in pleading. If we were as tame as you are, we would never carry a single suit."

A decade of years has passed away since that remark was made. I bless God it was addressed to me. It put a fire in my bones which I hope will burn as long as I live. God preached a stirring sermon to me that day by the mouth of that infidel lawyer.

Important Questions for a Christian.

By Dr. Vaughn

How is it with your use of time? Are you diligent to improve its moments as well as its hours? Are you wasting none of it in purposeless trifling? Is your work earnest, and your very relaxation vigorous? Do the two parts of your day hang well together, its duties and its recreations, both alike being worthy of a Christian? How is it with your use of influence? Do you bear always in mind that as no man ought to "live to himself," so, in one sense, no man can do so? He must affect, he must influence, for good or else for evil, those amongst whom, or in whose sight he lives and moves, speaks and acts. Is "your speech," as St. Paul says, "seasoned with salt;"; not by the perpetual introduction of sacred topics, still less assumption of an unnatural tone or a studied manner, as though you warn others off, and exhibit yourself as their monitor or their reprover; but by that indescribable, yet most real evidence of a true faith and lofty aim, the avoidance of all that may do hurt to piety or to charity, and the maintenance of "a conscience void of offense both toward God and man?"—Dr. Vaughn.

A Lucid Direction.

The late Dr. Henry Ware, when once asked by a parent to draw up a set of rules for the government of children, replied by an anecdote.

“Dr. Hitchcock,” he said, “was settled in Sandwich; and when he made his first exchange with the Plymouth minister, he must need pass through the Plymouth Woods, a nine miles' wilderness, where travelers almost always got lost, and frequently came out at the point they started from. Dr. H., on entering this much-dreaded labyrinth, met an old woman, and asked her to give him some directions for getting through the woods so as to fetch up at Plymouth rather than Sandwich.”

“ ‘Certainly,’ she said, ‘I will tell you all about it, with the greatest pleasure. You will just keep right on till you get some ways into the woods, and you will come to a place where several roads branch off. Then you must stop and consider, and take the one that seems to you most likely to bring you out right.’”

“He did so, and came out right.” Dr. Ware added, “I have followed the worthy and sensible old lady's advice in bringing up my children. I do not think anybody can do better; at any rate I cannot.” Good common sense, doubtless, is often better than all set rules; but the things is to have it.

2 Cor. iii, 7-.

By R. F. Cottrell

In this scripture are contrasted two ministrations—the ministration of "death" or "condemnation," and the ministration of the "spirit" or of "righteousness." The former was glorious, the latter exceeds in glory; the former "is done away," the latter "remaineth."

Ministration means "The act of performing service"—a thing that cannot be written on stone or on parchment. You can write an account of service performed, but you cannot write the act of performing it. Hence the ministration—the thing that is done away—was not written on the tables of stone. What then was engraven in the stones? The law of God, the ten commandments. This law, by a figure of speech, the apostle calls condemnation and death; because it condemns the sinner to death. It can bring only condemnation and death—it cannot give righteousness to its transgressor.

When Moses performed the act of service which inaugurated the whole system of the service of the Jewish priesthood, by bringing down from the Mount the tables of the law which, placed in the ark in the most holy place of the sanctuary, constituted the very center of that system, the glory of that ministration or service was seen in the fact that Moses' face was too bright for mortal eyes without a veil to cover it. This "glory was to be done away" by the surpassing spiritual glory which is seen "in the face of Jesus Christ." The ministration of condemnation and death was to be, and has been, superseded by the ministration of righteousness and spirit or life. The ministration of the law could only acknowledge the justness of our condemnation and death, having only a shadow of the good things to come—the hope of righteousness through faith. But the ministration of the gospel of free pardon, righteousness and life. As Moses stood at the head of that ministration as its representative, and the Aaronic priesthood obtained part in that ministry, so Jesus the Christ stands at the head of this, and the apostles obtained a part in it. Says Paul, "Therefore seeing we have this ministry, as we have received mercy, we faint not." Chapter iv, 1.

Now those who can perceive no difference between the ministration—the act of performing service—and that which was written and engraven in the stones, never can understand the meaning of the apostle's language. But the great anxiety which some feel that the fourth commandment of the law should be done away, impels them to advocate the abolition of all that was engraven in the stones—the whole moral law of God. And if the chapter proves that one of those commandments is abolished, it proves them all abolished; for no one of the commandments is mentioned in the chapter. Still they hold, as I recently heard one of them say, that nine of them are moral precepts and are still binding. How is it then that these nine commandments are done away, and at the same time are not done away? And if the nine survived their abolition, who knows that the Sabbath commandment did not survive also! It may be said, The nine have been re-enacted. If they have been re-enacted, there has been a period of time, long or short, in which they were not binding. But no sane man believes that there ever was a moment when men were not bound to these moral duties. The idea that the moral government of God ever ceased for a moment to exist, is preposterous. Then the nine never were abolished—they passed over to us unharmed. Then it is possible that the fourth did the same—that the whole decalogue remains the law of God.

The view that God abolished the whole decalogue to get rid of the Sabbath commandment is extremely inconsistent. If the great Jehovah, by some mistake or oversight, placed a ceremonial Jewish precept in the midst of his moral law, he certainly could have singled out that precept and informed us that it was annulled. It would be a very unwise State Legislature that would abolish the entire code of State laws to get rid of one law, and then re-enact all but the one. It would be a ridiculously foolish surgeon that would cut off all your fingers and thumbs to get rid of one finger that was in danger of mortification, though he were able to join on the nine again very skillfully. If such things would be foolish and egregiously absurd in men, how blasphemous to impute them to the great God, whose work and whose law are perfect. It is the vilest slander imaginable! Nothing but the most invincible determination to sustain a theory, and the most alarming scarcity of proofs and arguments, would induce an honest man thus to defame the character of the Almighty. They do not realize the shameful nakedness of their position, or they would not hold it. Would to God they would open their eyes before it is too late! May the Lord save honest souls from such a delusion as this. Faithful is he that calleth them who also will do it. R. F. COTTRELL.

Continue reading: Acts viii, 37