Review and Herald, Vol. 36, No. 2. (6/28/1870)

Review and Herald

Jun 28, 1870

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 28, 1870

Review of Wellcome and Goud.

By Joseph Harvey Waggoner

BY ELD. J. H. WAGGONER.

(Continued.)

I have now to notice some things of quite a different nature.

THE LAW IN THE FLESH.

It seems scarcely possible that our authors, after plainly declaring that the law exposes guilt and condemns sin; that it gives the knowledge of man's relations to God; that there would have been neither sin nor death in the world if it had been kept, should also say of the same law that it is in the flesh. On page 56 are the following words:

“The first law or covenant was given for the government of man in the flesh, and is by Paul sometimes called ‘a law in the flesh’ ‘the law of sin and death,’ which is in my members, constantly condemning and killing, but never justifying and giving life.”

Also on page 142, as follows:

“The penalty of this covenant brought death; and not being susceptible of amendment after being broken, and knowing no mercy, and being in man's flesh, it is powerless for man's help; under it man had no right but to die.”

There are several most singular errors in these extracts.

1. That the law is not susceptible of amendment after being broken. This would give the idea that the law was injured or invalidated by being broken or transgressed. Any one who has the least conception of the nature of law, knows that this is an absurdity. Properly, it should be said, that the law being holy, just, and good, the sinner cannot escape the penalty by any effort of his own. Pardon, free, unmerited pardon, is his only hope. But let it be remembered that pardon is not license.

2. The “right to die,” or to suffer the penalty of the law, is a most singular right! The truth is, the sinner dies because he has forfeited all rights by his rebellion.

3. That the law is in the flesh! But the law is not in the flesh! Sin, or transgression of the law, is in the flesh. Do the law and its transgression dwell together? Can they harmonize? If so, why does the law condemn the transgressor, and demand his life? But if not, why do our authors make such an absurd statement? Paul says, “The law is holy, and the commandment holy, and just and good.” Rom. 7: 12. And in the same chapter he says, “For I know that in me, (that is, in my flesh,) dwelleth no good thing.” Verse 18. If no good thing dwells in the flesh, does the holy, just, and good law dwell there? Again, when the same apostle enumerates the works of the flesh, he mentions idolatry, murder, adultery, &c. These are forbidden by the law; and they are opposed to the law. Therefore not the law, but opposition to the law, or transgression of the law, is in the flesh, Rom. 8: 7, for “the carnal mind,” has the marginal reading, thus: “Gr. the minding of the flesh.” Carnally minded, and fleshly minded, mean the same thing. But the carnal or fleshly mind is not subject to the law, because “the law is spiritual.” Rom. 7: 14. Messrs. Wellcome and Goud profess to have given this subject a thorough examination. Can it be possible that the above scripture truths have escaped their notice? These things are so plainly set forth by the apostle Paul, and are so reasonable and evident, that, if the statements of the foregoing quotations are made in ignorance, it seems quite inexcusable. I am willing to leave it with the candid reader.

4. The apostle does not call the law of God or ten commandments, “the law of sin and death.” That law is opposed to sin—condemns it, as our authors have themselves confessed. Note what Paul says: “For I delight in the law of God after the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin and death which is in my members.” Rom. 7: 22, 23. The law of sin is in the flesh; but it has already been shown that the law of God is not in the flesh. That is not a “law of sin;” it is a law opposed to sin. The motions of sin, of opposition to the law, in his members—in his flesh—is that other law to which Paul referred, and the only one which he called the law of sin and death. The contrast is directly shown in verse 25, between “the law of God,” and “the law of sin,” and also in chapter 8: 1-4, wherein it is shown that they fulfill the righteousness of the law (of God—compare verse 7,) who are made free from the law of sin and death. Sin is the transgression of the law of God; and to be made free from sin is to be brought into obedience to the law; for by obedience only is the righteousness of the law fulfilled.

It is seldom that so much error is found in so small a compass as is contained in the foregoing extracts from the book under review.

PROMISES OF THE NEW COVENANT.

On this subject the authors say:

“We will now read Ps. 37: 22. For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off. Christ also promises the same. Matt. 5: 5. Blessed are the meek for they shall inherit the earth. Now be it remembered, that the foregoing promises are those embraced in the New Covenant, and are some of the ‘better promises’ upon which it is established. See Heb. 8: 6.” Page 37.

The two covenants of which I shall speak more particularly hereafter, have some things in common, and there are some things peculiar to each. The “better promises” are not the promise of the land, for that was promised to Israel when they came out of Egypt. Paul speaking of the new covenant, specifies the better promises, to wit: writing the law in the heart, and forgiving sins. These two necessarily go together; one does not exist without the other. For, to forgive sin without putting the law in the heart, would leave the heart with a lawless or sinful disposition, so that the righteousness of the law could not be fulfilled by it. Or, to put the law in the heart without forgiving sins, would leave the person still under condemnation for the past. These blessings are peculiar to the new covenant, as the apostle argues; because the blood offered under this covenant—the blood of Christ—is the only blood that can purchase forgiveness. With the exception of these, the promises of the old covenant are identical with those of the new. Not one blessing can be referred to as matter of promise in the new covenant that was not also promised in the old, except as above specified. Our authors have admitted that, if the law had been kept, no other covenant would have been required; obedience to the law would have secured the same blessings that are now conferred in the gospel. But if Aaron, with the blood which he offered, had been able to take away or blot out sin, man would thereby have been restored to the same relation to the law which he would have sustained had he never transgressed it; of course the necessity of the gospel would have been obviated, all of God's purposes of grace being then fulfilled without it. It seems strange that in a book, the avowed object of which is to explain the difference of the covenants, should be found such vague and erroneous views of the subject, while it is made so very plain by the writings of Paul.

TEN COMMANDMENTS, THE OLD COVENANT.

The pertinacity of our opponents in affirming that the ten commandments are the old covenant, in the face of the clearest evidence to the contrary, is wonderful. But it is their only chance to maintain their unscriptural position. Take this refuge away and they have really nothing to which to cling—nothing

to urge against the law as a present rule of moral obligation. Our authors say:

“The Scriptures speak of two covenants, and only two, as being made with Israel and Judah. The one of ten commandments given on Sinai, with its ordinances, is called the ‘first’ and ‘old,’ because it was the first code given to that people, and in contrast with the new, of which we shall speak more particularly hereafter.” Page 41.

And again they say:

“We have shown that there was but one covenant made at Sinai, and that covenant was the ten commandments.” Page 51.

There are many covenants mentioned in the Bible; two of them were made with Israel, and are called according to their order, the first and second, old and new. These covenants are easily identified by their peculiarities or characteristics, as given in the Scriptures; and to apply what the Scriptures say of any one covenant to any other, is to take unwarranted liberties with God's word, and lay the foundation for very serious errors. No subject can be more important than that of the covenants; and it becomes us to be very careful in forming our conclusions thereon.

Jeremiah and Paul are the only Bible writers who have spoken of the two covenants, and of their relations. The latter quotes the former and comments on his words. Both distinctly state that the first covenant was nullified by the non-performance of its conditions. This proves positively that it was not a law; for a law is never nullified by transgression. Sin abolishes the sinner, but does not abolish the law. I marvel that Messrs. Wellcome and Goud have not marked this fact, as much as they had to say on the subject of life and death.

Before speaking more particularly of the old covenant, I will compare the statements of the book on the point. In the quotation already given, it is declared that only one covenant was given at Sinai, which was the ten commandments. Then Webster is quoted on the word covenant, who says it is “a mutual consent or agreement of two or more persons to do or forbear some act or thing.” In quoting and endorsing this definition, they virtually contradict their own statement, that the ten commandments were the first covenant; for the ten commandments were not a contract or mutual agreement between two parties, but a law. The commandments did not depend for their strength and perpetuity on the action of the party bound to obey them, but on the authority of God, the lawgiver.

But again they contradict their own statement, and themselves show that the ten commandments were not the old covenant. They admit that the first covenant was “a mutual agreement” (which the ten commandments were not), and affirm that no other covenant was made with Israel at Sinai, and yet they speak as follows concerning Ex. 19: 5-8:

“This is a proposition on the part of God that if they would obey his voice and keep his covenant, then they should share the blessings; to which when they had agreed, (verse 8,) the Lord directed Moses to prepare the people to witness his descent,” &c.

This transaction all took place before the ten commandments were spoken on Sinai; and this bears every characteristic of a covenant, according to the definition they quote. Here was certainly “a mutual agreement between two parties;” or as they express it, “a proposition on the part of God,” “to which they agreed.” And yet they can find no covenant in this! This proposition and agreement was the first covenant made with Israel; for its validity it depended on their performance of the agreement, as Jeremiah and Paul show was the case with the old covenant. Here we find plain, consistent truth on this subject.

Our authors have jumped at the conclusion that the ten commandments were the old covenant, merely because they are called a covenant. But in all their words they have not given one reason why this law should be considered the old covenant made with Israel. They seem to forget that the term covenant is applied to many things. And they ignore their own definition of covenant in so applying the Scriptures. They do not even attempt to show that the ten commandments bear the characteristics of the old covenant, according to the declarations of Jeremiah and Paul. Their only proof on the subject is their own assertion.

But what relation do the ten commandments sustain to this covenant, and why are they also called a covenant? Greenfield says, in his lexicon, a covenant is “any disposition, arrangement, institution, or dispensation;” and also, “meton., a body of law and precepts.” Thus we see the word covenant is very comprehensive, and may refer to things very dissimilar in nature; and therefore we need to be the more careful in making application of scriptures speaking on the subject. “A body of laws” is a covenant; hence, the ten commandments are properly called a covenant. But as has been proved, they are not the covenant or agreement made with the children of Israel, and which could remain only provided they fulfilled it.

Another definition given by Greenfield is this: “Mutual promises on mutual conditions, or promises with conditions annexed.” The covenant of “mutual promises” is found in Ex. 19; the “conditions annexed” are the ten commandments. A covenant of agreement, may, therefore, be founded upon a covenant of law. That one covenant may be thus based upon another, is proved by 2 Kings 23: 3. The book of the law was found in the house of the Lord, and when it was read the following occurred:

“And the king stood by a pillar, and made a covenant before the Lord, to walk after the Lord, and to keep his commandments, and his testimonies, and his statutes, with all their heart and with all their soul, to perform the words of this covenant that were written in this book.” And just so in Ex 19, a covenant (agreement) was there made to keep the covenant (law) which God was about to proclaim in their hearing. Which of these was the “old covenant,” the “first covenant,” made with Israel, and which was nullified by their non-performance, all can judge.

Thoughts of Our Home.

By L. D. Santee

As here we journey on in gloom and sadness, Toward the city of the Lord, It fills our aching hearts with joy and gladness To read his blessed word.

We read of parch'd lands turned to springs of waters, And the desert shall be glad, Comfort shall come to Zion's mourning daughters, No more shall hearts be sad.

Flowers shall spring beside life's flowing river; The fields are green and fair; No more our saddened hearts with pain shall quiver: No sin or death is there.

Soon will be heard the voice of the Archangel, Resounding through the earth, And the sons of God will chant a glad evangel, As at creation's birth.

Then will the saints awake to life and beauty, Where sorrows ne'er annoy; Fit recompense for lives of toil and duty, Now turned to perfect joy.

In this sad world, there's much to be forgiven, Of hate, and crime, and wrong; But strength from the Most High, to us is given, To suffer and be strong.

Though friends forsake us, and the world seems dreary, Yet still we'll journey on Toward that blest city, where the faint and weary, Shall rest in peace at home.

L. D. SANTEE.

Dixon, Pulaski Co., Mo.

God Is Faithful.

By E. Booth

Many cases of striking interest reveal the truthfulness of God’s working in mysterious ways to perform his promises. He is ever prepared to work mighty deliverance, and remove the greatest hindrances, to arrest the powerful attacks of the enemy.

Though the instrumentalities seem feeble, they can bring large results; and conquests, such as those wrought through the faithful Jewish queen, can be given the waiting people of God. And though we cannot see or determine in what manner the promised blessing can be accomplished from surrounding evil agencies, still remember that God is faithful in the performance of every promise.

Take the brief history of Samson for an example. Though born of promise, yet, in his willful disposition and wayward career, his ungoverned and unrestrained propensities, and the fear his nation had of him, wherein could he have been viewed as their deliverer? In order to fill up historical time, Samson is said to have judged Israel forty years; while he was, during this time, as great a fear and dread to his countrymen as were the Philistines whom they served. Judges 15:12 shows their lack of confidence in him.

With such a leader, the three thousand armed men of Judah might have been invincible against their foes. Whether the depression caused by their servitude prevented their assisting this wonderful deliverer, or whether it was existing evils, we are left to conjecture. At least for some reason God saw it not best to work deliverance then, and it was not predicted. Samson should only begin to deliver Israel.

Like as his trespasses and exploits were performed unaided, singly and alone, so were the signal judgments in a peculiar manner visited upon his own head. From the slaying of the lion to the bowing beneath the mighty grasp of the pillars when the Lord heard his humble cry, “O Lord God, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes,” he stood a gigantic object, solitary and alone.

Helplessness, degradation, servitude and the deepest afflictions, brought him through the bitter valley of humiliation; and now the Lord could use him with his returned powers to accomplish his word; for Samson slew at his death more Philistines “than they which he slew in his life;” and Israel was soon delivered.

God is as faithful and his word as truthful still; but he can no more work through us, or use us as humble instruments of good, while harboring willful obstinacy, malice and revenge, pride and unsubdued passions, than he could through those in former ages. If we then are awaiting that grace to be revealed in the last time, we ought to be preparing to escape afflictions by fitting ourselves for the Master’s use. Or must we pass through the heated furnace, be bowed and broken to be saved, if saved at all? We each can come up boldly to the great work there is to do, by cultivating Christian moral courage, and putting away those lusts which are warring against the soul.

Better that we accomplish what there is to do, that God can show his faithfulness through us who profess to believe, than that we grow weary in well doing, and either receive the severe chastening of the Lord, or find our position among those to whom his wrath will be none the less faithful. E. BOOTH.

Watch and Pray.

By G. M. O'Neil

It was at that time when anguish and woe beyond imagining were the portion of our blessed Lord; when he was about to become a sacrifice for the sins of men, and all nature seemed to be wrapped in gloom; when untold dangers seemed gathering on every side around the feeble few who followed him, recognizing in him the promised Messiah, the Son of God, that, yearning over them with love and sympathy, he sought, as a sure defense in their time of sorrow and despondency, to direct their hearts in earnest prayer to his Father and their Father, the source from which all their strength must come; it was at this time he told them to watch and pray.

But the vail that hung over the future, they could not penetrate. They did not feel the importance of watchfulness. Had the vail been lifted, could they have seen the fiendish host, marshalling their legions of darkness in mad rage and fury, they must have realized it was a time to watch. It was a time of approaching trial. Already the dreadful curse of accumulated sin was rolled together in one vast mountain of crushing woe, and the Saviour was meekly bowing his head beneath it. Angels looked on with love and pity; but he alone can pass under the burden of that awful avalanche of wrath, which would shut out even the light of his Father's smile. None can, none dare, follow. But coming to his disciples, he found them asleep. How could they sleep then, while untold agony was the portion of Him whom they professed to love so much. How mild that reproof which has sounded in the hearts of believers all the way down, “What! could ye not watch with me one hour? Watch and pray that ye enter not into temptation.”

The future stood unveiled before the Son of God, and he saw them a few hours hence fugitives upon the mountains, sheep without a shepherd, beset by men and demons. Ah! that was no time to sleep. The keenness of anguish which entered into the soul of “the only begotten of the Father,” with our feeble minds we cannot comprehend; but as he saw the dark future, charged with its storms of darkness and blood, and saw that down through it all till the great white throne appeared, the course of his followers must lie, his spirit must have grieved that at the time when they should have been girding on the whole armor, and preparing, like good soldiers, for the conflict, they could sleep. And even in his agony, strong cries ascended up to God for them.

Earth and hell were in array against the Master. In all the wide domain, Satan's power seemed to triumph. Men and devils stand united in purpose and sympathy. Immanuel is crushed, bruised, stricken, unto death. If the Saviour be vanquished, the faith of that handful of feeble followers is crushed, and blackness of darkness forever shuts in round the destiny of man. How much was lost in that sleep. They saw not the cup of bitter anguish that the Saviour was taking from the lips of sinful man, and raising to his own lips. They heard not the strong supplication that arose to the Father for strength to

endure. It is true, they saw the angel, who, commissioned by the Father, came to impart the needed strength; but they witnessed not that grasping faith and agonizing prayer that plead with God for that strength. Oh! how much they might have learned of Jesus in those hours of anguish. What lessons of patience, meekness, faith, and resignation! Oh, the scene of Gethsemane! Great miracle of the universe! How the heart swells with admiration, love, and wonder, in view of it; and feelings which lips can never utter, must fill the soul that contemplates aright the humiliation and agony of Jesus in solitary Gethsemane.

That was no place for believers to sleep. It was a place and a time for watching and prayer. But as Jesus looked down through coming ages, he saw another time more trying, more dangerous, coming upon his church, and he saw that again their hearts would be sad and their eyelids heavy. Satan's hosts, nerved by a mighty impulse, would work with great power, knowing that their time was short. It was truly to be a time of peril to the little flock. Satan's watchful legions would stand at every post ready to bind securely the poor souls they might find asleep. It was to be a time of such danger that our ever-gracious Father has given to his people line upon line of warning and instruction. Prophets have lifted up their voices and cried aloud upon the walls of Zion, admonishing us of the dangers of that time. Waymarks have been pointed out all along the way, that there might be no room for doubts, and that it might not come upon God's people and take them unawares. Clearly, plainly, faithful ones watching the waymarks have pointed out the signs of the times, and lo! we stand in the midst of the last day perils. These things have become to us a living reality. But we, like the sleeping disciples, see not our danger. The enemy is striving to administer to us one narcotic after another to benumb every faculty of mind, until slumber shall wrap every sense; and then the great destroyer will carry his captive wheresoever he wills.

Would that we could be so thoroughly aroused as to have a clear view of our position! What though the watchmen on the towers of Zion cry aloud, and lift up their voices like a trumpet? What though the signs that betoken the time of tribulation just upon us, stand before us in thick array? Will we be warned? Will we arise in the name of the Lord, and shake off this terrible lethargy? Jesus sees his people's danger. Every heavenly power is engaged. The voice of God again warns us in prophecy; but, like the drowsy disciples, our efforts to arouse are too feeble.

Brethren shall we not arise, and with agonizing prayer, wrestle with the God of Jacob. The way will no longer be smooth. The rage of the enemy will again wax terrible. The powers of earth and hell will again conspire; but in the midst of persecutions sore and terrible, in the midst of nature's groanings, when rending rocks, and surging oceans, shall proclaim the power of God, a people will be tried, purified, and made meet for that glorious inheritance. But who will be among that number? Only those who heed the Saviour's injunction, “Watch ye therefore and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of Man.” Yes, before the Son of Man; for soon “The Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God.”

Oh! in what a time does our season of watching lie. Does mercy still linger? It seemeth but for a moment. The balance trembles. Loud, thrilling warnings sound from east to west, from pole to pole; but men will not hear. Their hearts are steeled against God's truth, and they deride his warnings. Swiftly-rushing moments in their resistless flight are bearing us on with awful speed to that solemn moment when the harvest shall be forever past, the summer forever ended, and that edict, no power can controvert, shall go forth, “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy let him be holy still.”

Brethren, is this really where we stand? And are we drowsy? Let us beware. We wonder how, in such an hour of peril, the disciples could sleep; but for us to sleep now, is more perilous. For us to sleep, is death. G. M. O'NEIL.

Walsworth Co., Wis.

Wine of Babylon.

PURGATORY.

WHILE the church in virtue of her belief in the Communion of Saints honors and venerates the spirits of those who reign with Christ in glory, and prays to them to obtain through their intercession favors and blessings for her children; she, in virtue of the same faith, and from motives of true brotherly love, offers her sacrifices and prayers to God in behalf of those souls, who, on leaving this world, were not pure enough immediately to be admitted into Heaven. She prays for the souls in purgatory.

“On this head the church teaches two things, which must be believed under pain of heresy: 1. That there is a purgatory. 2. That the souls there detained are helped by the suffrages of the faithful, but principally by the acceptable sacrifice of the altar.”—Points of Controversy, p. 296, by Rev. C. F. Smarus.

The manner of offering the above Sacrifice cannot be delineated here for want of space, suffice it to say that God is besought by virtue of this sacrifice (the mass) to give rest, refreshment, and everlasting life to the dead. See Abridgment of Christian doctrine, p. 132.

Tetzel, the great “Indulgence” agent of the Roman Pontif, thus discourses: “Ye priests, ye nobles, ye tradesmen, ye wives, ye maidens, and ye young men, hearken to your departed parents and friends, who cry to you from the bottomless abyss: We are enduring horrible torment; a small alms would deliver us;—you can give it, and you will not!”

O, senseless people, and almost like to beasts, who do not comprehend the grace so richly offered! This day Heaven is on all sides open. Do you now refuse to enter? When then do you intend to come in? This day you may redeem many souls. Dull and heedless man, with ten groschen you can deliver your father from purgatory. I protest that though you should have only one coat, you ought to strip it off and sell it to purchase this grace. Our Lord God no longer deals with us as God. He has given all power to the Pope!”—D’Aubigne’s Reformation, pp. 64-5.

Silently and Submissively.

By M. J. C.

“But take up our individual crosses, silently and submissively.” As I read those words I thought how very willing we are to bear crosses if we can only make a noise about it, and let all, or at least part, of our friends know we are bearing a cross; and we want to tell them what it is, and show them that it is far from easy, and that we bear it for some good purpose. Yes, we want sympathy, and want others to appreciate our burden; and so we groan, and look very sad, and make ourselves, at least, believe that the cross is far greater than it is, and the burden far heavier.

Oh! we need to learn the lesson of submission. We should bear our burdens silently and submissively. See your Saviour wearily climbing the rugged ascent to Calvary. Does he pause, and, turning to the gathered throng say, I am suffering thus for you, my enemies? Or as he falls beneath the heavy cross, does he say, This is not for myself? Oh, no! Silently and submissively, he bears all. He makes no answer to the cruel taunting, and heartless jeers. He bears all in silence. And shall not this silence teach us a lesson? I do not say that always we must keep pent up in our own hearts the burdens which seem too heavy for us to bear alone. I only ask if it would not be better in most cases to take it to the Lord? If we can make up our minds to do so, we may “leave it there.” Yes leave it there, and he will help us to bear all silently and submissively.

No need to trouble others with our little crosses. Jesus knows all about them and us, and he wants us to learn by them, lessons which we must learn if ever we are fitted for his glorious kingdom; lessons which we could not otherwise learn. And if in bearing them we are seeking the praise of others, if we are listening to hear some one say, How nobly he, or she, bears up under that burden, think you the designed lesson will be learned, or we reap in Heaven a reward for patience and submission? M. J. C.

Are You a Cannibal?

If I were to take you to my house, and say I had an exquisitely fat man, and wished you to join me in eating him, your indignation could be restrained by nothing. You would pronounce me to be crazy. There is not in New York a man so mean that he would not put down a man who should propose to have a banquet off from a fellow-man, cutting steaks out of him, and eating them. And that is nothing but feasting on the human body; while they all will sit down, and take a man's soul, and look for the tender-loins, and invite their neighbors in to partake of these titbits. They will take a man's honor and name, and broil them over the coals of their indignation, and fill the whole room with the aroma thereof, and give their neighbor a piece, and watch him, and wink as he tastes it. You all eat men up, and you are cannibals every one of you—and worse. You will be glad to get off at God's judgment-seat with the plea, “I only ate the outside.” You ate the souls, the finest elements of men. You are more than glad if you can whisper a word that is derogatory to a neighbor, his wife, or his daughter. You have a secret, but you do not make yourself responsible for it. And yet by an oblique sentence, you leave unfavorable impressions on the mind of the person addressed, in respect to the subject of your criticism. “Ah!” he says, “I had not been informed?” and he goes to the next neighbor, and says: “Mr. So-and-so says this and that about So-and-so.” And that neighbor says, “Indeed,” and runs to his partner, and they both run to their wives; and the thing goes all over town. Everybody becomes an unpaid devil's mail-carrier, and goes here and there bearing infernal messages. And what is the result? It is damnation to some poor creature who is unconscious, or that is innocent, or that, if guilty, ought to be pitied and succored, rather than condemned. But, ah! the morsel is too exquisite to be lost. Here is the soul of a person, here is a person's hope for this world and the world to come, and you have it on your fork, and you cannot refrain from tasting it, and giving it to some one else to taste. You are cannibals, eating men's honor and name, and rejoicing in it—and that too, when you did not always know that the things charged against them were true; when in ninety-nine cases out of a hundred the probabilities were that they were not true—From a Sermon by H. W. Beecher.

S. H. BONFOEY

By S. H. Bonfoey

Signs.

At a gathering not long since, numbering between twenty and thirty adults, only two or three of whom were not “professors,” I was grieved, (not surprised) that neither the name of Jesus, nor even the subject of religion was once heard, except at the blessing asked upon the meals.

Yet I mistake. In remarking upon the rain which was then falling, one said with all the credulity imaginable, that “the rooster crowed upon the roost the evening previous, which was a “sure sign” of rain. Yes, another said, and “the colts ran about the field, which was another.”

Said I, If Christ thought it strange that the people of his time on earth could read the “signs of the weather,” and not of “the times,” I do not know what he would think to hear such obscure signs as these interpreted, yet those making the interpretation remain in total darkness as to the present “signs of the times.”

Whether the application was so close as to call up a serious reflection, I know not. But let us of the “remnant” reflect.

S. H. BONFOEY

The Value of Industry in Developing Talent

If you have great talents, industry will improve them; if moderate abilities, industry will supply their deficiencies. Nothing is denied to well-directed labor; nothing is ever to be attained without it.

Continue reading: Thoughts on the Book of Daniel