Review and Herald, Vol. 50, No. 21. (11/22/1877)

Review and Herald

Nov 22, 1877

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Nov 22, 1877

JESUS CHRIST A CONQUEROR.

By H. Wren

It has not been uncommon for religious orators to portray in contrast the careers of the world’s great conquerors and that of Jesus Christ, and show how the former were inspired by ambition, discontent, revolution, and war, while the latter was instinct with “Peace on earth and good will toward men;” and then, by the power of the great contrast, persuade men to bear the yoke of “Him who was meek and lowly in heart.” And there is no injustice in such contrast to either the conquerors or to Christ, unless it fall below the truth. Cyrus, Alexander, Cæsar, Bonaparte, were turbulent, revolutionary characters, and an epoch of war revolved about each of them; while Jesus Christ was the Prince of peace.

But, while this is all true, it is not all the truth; for it certainly can be shown that Jesus Christ is yet to appear upon the stage of this world in the capacity of a great and mighty conqueror. And as sure as Cyrus, Alexander, or Cæsar subdued the world by arms, so sure will Christ conquer it by force. This is the sublime teaching of the Holy Scriptures. And the second chapter of Daniel represents the fact by the collision of a stone and a great image. The stone represents Jesus Christ; or, which is virtually the same thing, the kingdom of which he is to be the head. The great image represents the dominion of this world as it has passed from conqueror to conqueror, and is now parcelled out among the different independent powers of the world.

According to Daniel, the stone is to smite the image and break it to pieces. And in his interpretation, in verse 44, he says: “And in the days of these kings shall the God of Heaven set up a kingdom, which shall never be destroyed; and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever.”

Two facts are plainly taught by this verse: 1. That the kingdom which the God of Heaven shall set up is to take the place of these other kingdoms; for it “consumes”

them; 2. That the substitution of the former in place of the latter will be by force; for the former is to “break the latter in pieces,” which can be done only by a forcible collision. That this kingdom to be set up by the God of Heaven is the kingdom of Christ, is evident from the seventh chapter of Daniel, where the same facts represented in Daniel 2 are represented by four beasts, and a kingdom which takes their dominion from them. In this seventh chapter it is plainly the kingdom of Christ that is mentioned; for the ceremony of his coronation is described in verses 13 and 14 in this language:—

“I saw in the night visions, and behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.”

This coronation or investiture of Christ is the same thing as the “setting up” of the kingdom mentioned in the second chapter, an event which must, in the nature of the case, precede the establishment by Christ of this kingdom on the earth. For without a preceding gift of authority and title from God, he would have no right to invade this world and set a new kingdom on foot here. Accordingly, the verses just quoted give us a view of that celestial transaction between God and Christ in which the latter is clothed with full authority to assert regal power in the earth.

When Christ again appears in this world it will be for the purpose of exercising the authority derived as above described. And his kingdom cannot be established in the earth until all others are removed; and the removal of earthly kingdoms will require an act of power sufficient for the purpose; and this exercise of power is described in Scripture, not in the gentle words of gospel persuasion, but in the unrelenting terms of war.

As already seen, it is called “smiting,” “breaking in pieces,” and “consuming,” in the second chapter. The same thing is spoken of in Ps. 2: “Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron: thou shalt dash them in pieces like a potter’s vessel.” In the nineteenth chapter of Revelation is a description of the manner in which Christ subjugates this world. In the eleventh and following verses John says:—

“And I saw Heaven opened, and behold, a white horse; and he that sat upon him was called Faithful and True; and in righteousness he doth judge and make war. His eyes were as a flame of fire, and on his head were many crowns; and he had a name written that no man knew, but he himself. And he was clothed with a vesture dipped in blood; and his name is called The Word of God. And the armies which were in Heaven followed him upon white horses, clothed in fine linen white and clean. And out of his mouth goeth a sharp sword, that with it he should smite the nations; and he shall rule them with a rod of iron; and he treadeth the winepress of the fierceness and wrath of Almighty God. And he hath on his vesture and on his thigh a name written, KING OF KINGS AND LORD OF LORDS.”

Here, then, is Christ at the head of “armies” which he musters from the inhabitants of Heaven, ready to invade and destroy an apostate world. Read a few verses more of John’s description, and see how the haughty nations of earth melt away before this mighty host from the celestial world:—

“And I saw an angel standing in the sun, and he cried with a loud voice, saying to all the fowls that fly in the midst of heaven, Come, and gather yourselves together unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses, and of them that sit on them, and the flesh of all men, both free and bond, both small and great. And I saw the beast, and the kings of the earth, and their armies, gathered together to make war against Him that sat on the horse, and against his army. And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshiped his image. These both were cast alive into a lake of fire burning with brimstone. And the remnant were slain with the sword of Him that sat upon the horse, which sword proceeded out of his mouth. And all the fowls were filled with their flesh.”

Here are armies,—the armies of Heaven and their great Chieftain! Here is war between the armies of earth and the armies of Heaven! Here is victory complete for the King of kings and Lord of lords! Here is the conquest of this world!

The same army is described in sublime terms in the second chapter of Joel. Joel says: “A great people and a strong; there hath not been ever the like, neither shall be any more after it, even to the years of many generations. A fire devoureth before them, and behind them a flame burneth; the land is as the garden of Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them. The appearance of them is as the appearance of horses; and as horsemen so shall they run. Like the noise of chariots on the tops of mountains shall they leap, like the noise of a flame of fire that devoureth the stubble, as a strong people set in battle array. Before their face the people shall be much pained: all faces shall gather blackness. They shall run like mighty men; they shall climb the wall like men of war; and they shall march every one on his ways, and they shall not break their ranks; neither shall one thrust another: they shall walk every one in his path; and when they fall upon the sword, they shall not be wounded. They shall run to and fro in the city; they shall run upon the wall; they shall climb up upon the houses; they shall enter in at the windows like a thief. The earth shall quake before them: the heavens shall tremble: the sun and the moon shall be dark, and the stars shall withdraw their shining. And the Lord shall utter his voice before his army, for his camp is very great; for he is strong that executeth his word. For the day of the Lord is great and very terrible, and who can abide it?”

This is the dread spectacle yet to be witnessed by the inhabitants of earth. Surely, then, we are warranted in saying that Jesus Christ is yet to be a great conqueror; and not only this, but the last in a long line of world-wide conquerors,—a line, too, marked out in the prophetic word.

Nebuchadnezzar headed the first empire at the time it became universal; Cyrus, the second; Alexander, the third; Cæsar, the fourth and last: Cæsar’s successor has not yet appeared. Charlemagne and Bonaparte aimed at world-wide empire; and now the Russian power has no less a prize in view. But the two former were not able, neither will the latter be able, to seize a scepter the prophetic word has assigned to another. That scepter waits to be grasped by Him “whose right it is;” and soon, we believe, the true successor in the prophetic line will appear to put down all earthly powers, and give Heaven opportunity to raise the cry: “The kingdoms of this world are become the kingdoms of our Lord and of his Christ.” H. WREN.

TURKEY'S HOPELESS STRUGGLE.

Defeat sometimes is the presage of victory. Reverses are often needed to teach prudence and carefulness, especially in war. An uninterrupted series of indecisive victories is apt to provoke carelessness and rashness in a general, who may imagine that his skill and experience, and the strength and prowess of his army, are equal to any military undertaking, and thus rush on to destruction. This lesson of caution has been taught the Russians, who swept down on Armenia and pushed with rashness across the Balkans, evidently expecting to overrun all Asiatic Turkey, cover and hold all Bulgaria, and move upon Adrianople, and even Constantinople. The reverses of the Russian arms at Ardahan and Zewin, in Armenia, and at Plevna, in Bulgaria, have enforced upon their leaders this lesson.

Affairs now look vastly better for the Russians, both in Europe and Asia. They have gained very important victories in Armenia, in the neighborhood of Kars, cutting Mukhtar Pasha's army in twain and capturing and killing between 15,000 and 20,000 of his men, besides getting possession of munitions of war and of advantageous positions. This is an important victory over Turkey's ablest general, who had just been decorated with the title of Ghazi, conqueror. If the weather should continue to be good a few weeks longer, or for even a few days, we may hear of the fall of Kars and Erzerum, and of another disastrous defeat of the Turks. But if the situation of the contending armies should remain unchanged until next year, the Russians, although accomplishing much less than they expected to at the outset, will close the campaign with more gained than they hoped for two months ago. General Mellikoff has fairly retrieved the character as a general which he almost lost at Zewin.

In Bulgaria the Russians have completed the investment of Plevna, gaining a very important victory over Chevket Pasha, who was attempting to lead re-enforcements to Osman Pasha by the road from Sophia to Plevna. By the occupation of the heights of Dubnik, the only remaining avenue of escape for Osman to the west, over the River Vid, has been cut off. Teteven Pass being now in the hands of the Russians, the Turks have no opportunity of harassing detachments advancing from Telische and Lovatz toward Orchanie. Sudden attacks from the Balkans are also guarded against, and the Russians are closing in upon Osman as Prince Frederick Charles did on Marshal Bazaine at Metz. They are carefully fortifying as they advance, and are being constantly strengthened by re-enforcements. Osman, doubtless, begins to feel very uncomfortable; very much, indeed, as a person might feel who has been thrust into a box and is sensible that the lid is being securely fastened on, shutting out all hope of escape. When the superior artillery of the Russians begins to open on Plevna simultaneously from several quarters, there will be death, destruction, and dismay within the Turkish stronghold.

Meanwhile, the Turkish quadrilateral is being invested on two sides. This quadrilateral is composed of Rustchuk and Silistria, on the Danube, Varna, on the Black Sea, and Shumla, east of Tirnova. These places are very strongly fortified, and are well garrisoned. Besides, the army of Suleiman Pasha is at Rasgrad, and can be moved easily to meet an attack either on the eastern or western lines. On the west the army of the Czarowitz threatens Rasgrad, while on the east Gen. Zimmerman is moving from the Dobrudscha toward Silistria. He has an army of 55,000 men. The Czarowitz also has a large force, but immediate success to either is somewhat doubtful.

Such is the present situation of affairs. Turkey has probably appeared at its best, while Russia still has resources to draw from and is determined to win. Said the Czar, in a recent address: “I myself will care for the wants of the army; and, if necessary, all Russia will, as once before, take up arms.” The Russians are in terrible earnest, and mean to strike a heavy blow before the campaign closes, if possible. The constellation of the Great Bear is now in the ascendant and the Crescent wanes. The Independent.

A later paper says:—

It now looks as if the end of the Turco-Russian war were really approaching. Everywhere the Russians are gaining ground, and the Turks losing. The latter are fighting purely on the defensive, and seem to have lost much of the obstinacy and spirit that characterized their movements a month or six weeks ago.

WHAT KILLS THE RUSSIANS.

The following from the Journal of Commerce gives a good idea of the terrible destructiveness of modern firearms. And when we remember that the Russians are even better armed than the Turks, what destruction of human life may we not expect, when the fast-turning tide of war shall give them the advantage in the matter of position —an advantage which, in the early stages of the war, told so powerfully in favor of the Turks—unless the speedy overthrow of the Ottoman power shall stop the flow of blood? The Journal says:—

The correspondents of the London papers with the Russian armies all speak of the deadly effect of the Turkish fire. It is sickening to read of the slaughter committed on the brave Muscovites in their hopeless assaults on Plevna and the other strongholds of the Turks. No mortal courage, it would seem, could face the pitiless storm of bullets that sweep the slopes up which the assailants press with an ardor carrying the survivors almost over the ramparts and among the unseen foes, until the bugle sounds their recall. The line of these attacks, say the correspondents, is strewn with dead and dying by the hundreds, from the edge of the glacis back to the point where the troops first ventured upon the open. The Turkish aim is almost sure for 200 or 300 yards.

It adds to the interest with which Americans regard the Russo-Turkish war to know that the whole Ottoman army is or will be furnished with these terrible weapons of our own manufacture. The rifle used in that army is a breechloader, made by the Providence Tool Company, and called the Peabody-Martini. It is a combination of two inventions, one American and the other Italian, uniting the best points of both. It can be fired by an expert hand nearly at the rate of once a second, and the soldier’s capacity for killing is therefore only limited by his dexterity and supply of cartridges.

The Peabody-Martini rifle may or may not be superior in some respects to other arms of precision. There is no occasion for comparing its excellence with that of the Chassepot or the needle gun, or the Gorloff or Berdan rifle (used by most of the Russian troops). It suffices to know that, in the crucial test of war on the large scale, the American weapon does its appointed work; and that American arms, and the American style of earthworks, which the Turks have copied, will give the Russians even more trouble than that fanaticism and valor which make the Turks foemen worthy of any nation’s steel.

AN EARTHQUAKE.

New York, Nov. 4.—Dispatches from Ogdensburg, Plattsburg, Schuylerville, and other places along that line, report quite an earthquake shock at two o’clock this morning. Buildings were shaken, the inhabitants were aroused, and crockery was broken. Distinct shocks were felt in this city and all along the Central and Utica and Black River roads.

An earthquake was felt about two o’clock this morning in Northern New Hampshire, Vermont, and Western Massachusetts. At Lebanon, N. H., buildings were shaken and bells rung. The shock lasted forty seconds . At Montpelier, Vt., the people were awakened by successive shocks, lasting some fifteen minutes. At Northampton, Mass., glass was broken, furniture shaken, and people awakened. The shock was also experienced in Hartford and adjoining towns.

There were two very heavy shocks of earthquake at Montreal, Canada, at two o’clock this morning. Violent shocks were also felt at the same time at Ottawa, Cornwall, and other places.

At 1:55 several shocks of earthquake were felt at St. Johns, Que., lasting about ten seconds. They began with a low rumbling sound, ending with a heavy jar, shaking buildings and upsetting furniture.

The Panama Star and Herald, of Oct. 29, states that earthquake shocks were felt on the 9th of October at Lima, Pisco, Callao, Ica, and Chinca.—The Inter Ocean.

PRODIGALS

By Phebe Cary

Again, in the Book of books, to-day I read of the prodigal, far away In the centuries agone, Who took the portion that to him fell, And went from friends and home to dwell In a distant land alone.

And when his riotous living was done, And his course of foolish pleasure run, And a fearful famine rose, He fain would have fed with the very swine, And no man gave him bread or wine, For his friends were changed to foes.

And I thought, when at last his state he knew, What a little thing he had to do, To win again his place: Only the madness of sin to learn, To come to himself, repent, and turn, And seek his father's face.

Then I thought, however vile we are, Not one of us has strayed so far From the things that are good and pure, But if to gain his home he tried, He would find the portal open wide, And find his welcome sure.

My fellow-sinner, though you dwell In haunts where the feet take hold on hell, Where the downward way is plain,— Think who is waiting for you at home, Repent, and come to yourself, and come To your Father's house again!

Say, out of the depths of humility, “I have lost the claim of a child on thee, I would serve thee with the least!” And he will a royal robe prepare, He will call you son and call you heir; And seat you at the feast.

Yea, fellow-sinner, rise to-day, And run till he meets you in the way. Till you hear the glad words said, “Let joy through all the heavens resound, For this, my son, who was lost is found, And he lives who once was dead.” —Phebe Cary.

AT THE VATICAN.

NEW YORK, Nov. 13.—The Herald's cable special says: The pope broke down a fortnight ago. After a period of unconsciousness he revived slightly on Saturday morning last. As night came on he grew worse again. The death rattle was heard in his throat. His condition alarmed the attendants. During Sunday he rallied, but as the sore in his leg, which had served as a safety valve, had closed, Prof. Vanzetti, the greatest physician in Italy, was summoned. He believes there is no chance of recovery, and that death will be without warning. Every time the pope rallies he is perfectly conscious. Cardinal Randi is dangerously ill of black small-pox, which is greatly alarming to the inmates of the Vatican. Cardinal Bartolini is also seriously ill.

Church Debts in New York and Chicago

Recent statements inform us that fifteen Episcopal churches in New York City owe an aggregate debt of $458,000, one of them alone having $137,000 on it; five Baptist churches have a total debt of $212,000; ten Presbyterian churches owe $706,000; three Methodist churches, $79,000; five Roman Catholic churches and asylums owe $224,000; and one Congregational church owes $189,000,—these churches and several smaller ones owing an aggregate of $2,300,000. Chicago cannot be far behind New York, as the debts of its South-Side churches are said to be $500,000.—Our Dioceses.

AGREEABLENESS

Of all the people in the world Christians should be the most agreeable.

In true religion there is nothing repulsive. Men have been led to hate religious themes by an unwise presentation of them. Sometimes we find individuals who have an aversion to the Bible, because when children they were compelled to memorize a portion as a punishment. This is certainly wrong. Everything in connection with spiritual matters should be made agreeable.

When we see a professed Christian forever going about with an elongated countenance, perpetually heaving long-drawn sighs, and speaking in sepulchral tones upon dolorous themes, you may rest assured that individual is a stranger to the religion which bids men rejoice always. It is not at all essential in order to be an acceptable Christian to abound in death-bed stories and take a morbid delight in the agonies and horrors of this life.

One who is pardoned, one who has the “light and life of men” as his portion, should be able to sing, and show too, that it really was a happy day that fixed his choice on Christ. Then, too, in talking upon religious subjects, speak cheerfully and feel so.

Sin is gloomy: religion certainly is not. Wickedness, viewed in any phase, is a sad sight, but righteousness is a constant source of joy. Evil brought death, sorrow, and tears: true goodness dispels these and gives us life, comfort, and abiding happiness. Let us, then, beloved, consider the grace of agreeableness as a component part of a perfect Christian character.

Be agreeable in the presentation of truth, the transactions of business, the domestic duties of life, and in all things, at all times, be agreeable. With David, “sing unto him, sing psalms unto him: talk ye of all his wondrous works. . . . Let the heart of them rejoice that seek the Lord.”—Sel.

OLD LANDMARKS.

By E. Van Deusen

As it is becoming quite common for ministers at the present time to deny the distinctions of ceremonial, civil, and moral law, we have selected a few extracts from different standard works of the past. Speaking of the law, Luther’s shorter catechism, by John G. Morris, D. D., fifth edition, 1834, says:—

“Ques. How many kinds of law are given in the Old Testament?”

“Ans. Three: 1. The ceremonial or church law, which God gave to the Jews for the regulation of their worship, sacrifices, festivals, and other ceremonies; 2. The civil law, or that which regulated their political affairs; 3. The moral law, or that which related to their duties to God and man, which is summarily comprehended in the ten commandments.”

“Q. Are we under obligation to keep the ceremonial or church law of the Jews?”

“A. No; the ordinances which it enjoined were only types and shadows of Christ, and when they were fulfilled by his death, and the distinction between Jew and Gentile was removed, the ceremonial law was abolished, because it was no longer necessary.”

“Q. Are we under obligation to keep the moral law?”

“A. Yes; because that is founded on the nature of God and cannot be changed: it is of universal application, which was impossible with respect to the ceremonial and civil laws. Christ demands obedience to his law.”—Page 16.

The following is an extract from the “Confession of Faith” of the “Presbyterian Church of the United States of America,” ratified by the General Assembly of 1821, and amended in 1833:—

“OF THE LAW OF GOD. ARTICLE 3.”

“Besides this law, commonly called moral, God was pleased to give to the people of Israel, as a church under age, ceremonial laws, containing several typical ordinances; partly of worship, prefiguring Christ, his graces, actions, sufferings, and benefits; and partly holding forth divers instructions in moral duties: all which ceremonial laws are now abrogated under the New Testament.”

“ARTICLE 4.”

“To them also, as a body politic, he gave sundry judicial laws, which expired together with the State of that people, not obliging any other now, further than the general equity thereof may require.”

“ARTICLE 5.”

“The moral law doth forever bind all, as well justified persons as others, to the obedience thereof; and that not only in regard to the matter contained in it, but also in respect of the authority of God the Creator, who gave it. Neither doth Christ in the gospel any way dissolve, but much strengthen, this obligation.”

“ARTICLE 7.”

“Neither are the afore-mentioned uses of the law contrary to the grace of the gospel, but do sweetly comply with it; the Spirit of Christ subduing, and enabling the will of man to do that freely and cheerfully which the will of God, revealed in the law, requireth to be done.”—Chap. 19, p. 82.

Barnes says in his notes on Matt. 5:18:

“The laws of the Jews are commonly divided into moral, ceremonial, and judicial. The moral laws are such as grow out of the nature of things, which cannot, therefore, be changed—such as the duty of loving God and his creatures. These cannot be abolished, as it can never be made right to hate God, or to hate our fellow-men. Of this kind are the ten commandments; and these our Saviour has neither abolished nor superseded. The ceremonial laws are such as are appointed to meet certain states of society, or to regulate the religious rites and ceremonies of a people. These can be changed when circumstances are changed, and yet the moral law be untouched. A general may command his soldiers to appear sometimes in a red coat, and sometimes in blue, or in yellow. This would be a ceremonial law, and might be changed as he pleased. The duty of obeying him, and of being faithful to his country, could not be changed. This is a moral law. A parent might suffer his children to have fifty different dresses at different times, and love them equally in all. The dress is a mere matter of ceremony, and may be changed. The child, in all these garments, is bound to love and obey his father. This is a moral law, and cannot be changed. So the laws of the Jews. Those to regulate mere matters of ceremony, and rites of worship, might be changed. Those requiring love and obedience to God, and love to men, could not be changed, and Christ did not attempt it. Matt. 19:19; 22:37–39; Luke 10:27; Rom. 13:9.”

“A third species of law was the judicial, or those regulating courts of justice, contained in the Old Testament. These were of the nature of the ceremonial law, and might also be changed at pleasure. The judicial law regulated the courts of justice of the Jews. It was adapted to their own civil society. When the form of the Jewish polity was changed, this was of course no longer binding. The ceremonial law was fulfilled by the coming of Christ: the shadow was lost in the substance, and ceased to be binding. The moral law was confirmed and unchanged.”—Notes on the Gospels, vol. 1., edition of 1862.

Now hear the Methodist Discipline, p. 11, Article 6: “Although the law given from God by Moses, as touching ceremonies and rites, doth not bind Christians, nor ought the civil precepts thereof of necessity be received in any commonwealth; yet, notwithstanding, no Christian whatsoever is free from the obedience of the commandments which are called moral.”

E. VAN DEUSEN.

EARLY IMPRESSIONS.

By Nellie F. Heald

Impressions made upon the mind in early life are of great importance. As the yielding clay is susceptible to impressions at the hand of the sculptor, so is the plastic nature of childhood susceptible to the impress of good or evil. The young mind is quick to observe, and delights in learning facts and reasons. The shell, the pebble, the picture, call forth many eager inquiries. The opening bud is a marvel, and the inquisitive mind asks for a why and wherefore.

From the twinkling stars that stud the azure heavens to the tiny acorn cup gathered by the wayside, the child receives information and joy. Birds, insects, the swift-footed squirrel, the garden, with its blossoms so carefully watched, are the child's daily companions. Between them and him there springs up a spontaneous friendship. It is no repulsive task to learn the lessons they teach; for they win his love while they call into healthy activity the mental and moral powers. Let these beautiful objects of nature ever be connected

in the child's mind with the love, wisdom, and power of their great Author; and they will leave impressions that will never be forgotten—that will exert a happy influence over the future life.

Our Saviour ever sought for natural scenes and objects with which to illustrate the truths he taught. The teacher and the parent, in the instruction and training of the young, can meet with the highest success in their labors of love only when they follow the example of the Great Teacher; for “precepts and rules are repulsive to a child, but happy illustration winneth him. In vain shalt thou preach to him of industry and prudence, till he learn of the bee and the ant. He will fear God in thunder, and worship his loveliness in flowers; and parables shall charm his heart, while doctrines seem dead mystery.” The true educator will aim to instill into the childish heart the principles of God's moral code by precept illustrated by example. Those to whom this high and responsible work is committed must connect with Christ, must become imbued with his Spirit of love, that they may win the affections of childhood in their purity and freshness to entwine around Him who says, “Suffer little children to come unto me, and forbid them not.” His “golden rule” should be instilled into the young heart, that it may bear fruit in the life.

Selfishness is an inborn principle. This enemy of our peace enters the charmed enclosure of the home circle, and nestles in the heart of the lovely child. The child may be unconscious of its fault; but it is the duty of parents to study its disposition, that they may detect its wrong traits of character, and by proper discipline and instruction correct them, while they encourage all worthy and lovely traits. It is a misguided love that refuses to recognize the faults of the loved, or that would censure without giving the needed encouragement to overcome.

Home should be to the child the dearest place on earth, the abode of cheerfulness, and the “haunt of all pure affections.” It is in the home life that first impressions are received, and those which are the most durable and potent in their influence. They give coloring and texture to the whole warp and woof of the child's character. Habits are formed under the home roof which will contribute either to the happiness and best interests of the child or the reverse. Man is said to be a “bundle of habits,” and “happy is the man whose habits are his friends.”

True home discipline will carefully guard the habits of its inmates, and will aim to secure prompt and cheerful obedience to the parents' will and wishes, thus preparing the way for the child in due time to yield its will submissively to the Heavenly Parent. This should be the one great object of all education and discipline. If this result fail to be attained, then the life is a failure. If the moral sensibility is deficient, it should be cultivated, and the conscience quickened to discern the right and shun the wrong.

To bequeath the legacy of a good character is to bestow a gift of more value than thousands of gold and silver. Forget not, O parent, the power of early impressions to form the character and determine the future of your child,—a child given to you as a loan, “a talent of trust, to be rendered back with interest.” God will hold you responsible for the molding influence of your words and acts. The spirit that you daily cherish will be reproduced in your child. “For character groweth day by day, and all things aid in its unfolding. And the bent unto good or evil may be given in infancy.”

Does your responsibility seem too great to bear? Christ will share it with you. He invites you to bring your children in the arms of your faith to him. He is able to shield them from the power of evil, and “they shall be mine, saith the Lord, in the day when I make up my jewels.”

NELLIE F. HEALD.

Temple, N. H.

CHURCH RULES FOR THE LADIES.

[The following rules, we presume, were framed to correspond as nearly as possible to the real facts in the case, as learned from actual observation in popular churches. —Ed. Review.]

Dress hard all morning, such is fate; Then enter church some minutes late:

All eyes will then be turned on you, And will observe your bonnet new.

Let modesty adorn your face, And take your seat with faultless grace.

Let all your thoughts be fixed on high, And rearrange your cardinal tie.

Think how religion’s prone to bless, And criticise your neighbor’s dress.

Let all your heart be filled with praise, And notice Mrs. Maggie’s lace.

Put from your mind all thoughts of sin, And readjust your diamond pin.

Think of how good religion proves, And then smooth out your buttoned gloves.

Catch well the precepts as they fall, And smooth the wrinkles in your shawl.

Think of the sinner’s fearful fate, And notice if your bonnet’s straight.

Pray for the influence divine: That lady’s basque—mark the design.

Let tender peace possess your mind, And criticise that hat behind.

Reflect on Christian graces dear, And fix those curls behind your ear.

Let your heart warm with silent prayer, And view that horrid green dress there.

Reflect upon the wicked’s ways: See if your gold chain’s out of place.

Think of the peace the good shall find, And wonder who are sitting behind.

TRUSTING GOD FOR THE FUTURE.

By Lina Lee

What should we think of the child whose parents were surrounding him with every needed comfort, yet who was constantly fearing that after a while they would cease to love and provide for him? And is it not more surprising that Christians should distrust their Heavenly Father, and fear that they shall be left to know want and destitution, with no one to love and care for them, in old age?

Yet how many do this. How many a professed child of God virtually says to the world, “We have no sure refuge, no assurance that we shall be cared for in the future.” Yet God assures his people that he will never leave nor forsake them. “Even to your old age I am He, and even to hoar hairs I will carry you.” What more is needed than this? Why, then, do they not believe him?—Lina Lee, in Rural New Yorker.

THE BIBLE.

By S. S. Smith

[The following printed eulogy I find in an Edinburgh, Scotland, edition of the Bible, by Sir D. Hunter Blair and M. F. Bruce, 1838. The title of the preface is, “The Bible: by an Old Author.” It is refreshing in these days of creeds and disciplines to know that once our fathers had confidence in the Bible as “its own interpreter.” S. S. Smith.]

A nation must be truly blessed if it were governed by no other laws than those of this blessed book; it is so complete a system, that nothing can be added to it, or taken from it: it contains everything needful to be known or done: it affords a copy for a king, and a rule for a subject: it gives instruction and counsel to a senate: authority and direction to a magistrate: it cautions a witness, requires an impartial verdict of a jury, and furnishes a judge with his sentence: it sets the husband as lord of the household, and the wife as mistress of the table; tells him how to rule, and her how to manage. It entails honor to parents, and enjoins obedience to children: it prescribes and limits the sway of sovereigns, the rule of the ruler, and the authority of the master; commands the subject to honor, and the servant to obey; and promises the blessing and protection of its Author to all that obey its rules.

It gives direction for weddings, and for burials: it promises food and raiment and limits the use of both: it points out a faithful and an eternal Guardian to the departing husband and father; tells with whom to leave his fatherless children, and in whom his widow is to trust; and promises a father to the former, and a husband to the latter. It teaches a man how to set his house in order, and how to make his will: it appoints a dowry for the wife, and entails the right of the first-born; and shows how the younger branches shall be left. It defends the rights of all; and reveals vengeance to every defrauder, over-reacher, and oppressor. It is the first book, the best book, and the oldest book in the world. It contains the choicest matter, gives the best instruction, and affords the greatest pleasure and satisfaction that ever was revealed. It contains the best laws and profoundest mysteries that were ever penned. It brings the best tidings, and affords the best of comfort to the inquiring and disconsolate. It exhibits life and immortality, and shows the way to everlasting glory. It is a brief recital of all that is past, and certain prediction of all that is to come. It settles all matters of debate, resolves all doubts, eases the mind and conscience of all their scruples. It reveals the only living and true God, and shows the way to him; and sets aside all other gods, and describes the vanity of them, and all that trust in them.

In short, it is a book of laws to show right and wrong; a book of wisdom, that condemns all folly, and makes the foolish wise; a book of truth, that detects all lies, and confutes all errors; and a book of life, and shows the way from everlasting death. It is the most compendious book in all the world; the most authentic, and the most entertaining history that ever was published: it contains the most early antiquities, strange events, wonderful occurrences, heroic deeds, unparalleled wars. It describes the terrestrial, celestial, and infernal worlds; the origin of the angelic myriads, human tribes, and infernal legions. It will instruct the most accomplished mechanic, and the most profound artist; it will teach the best rhetorician, and exercise every power of the most skilful arithmetician; puzzle the wisest anatomist, and exercise the nicest critic. It corrects the vain philosopher, and guides the wise astronomer; it exposes the subtile sophist, and makes diviners mad. It is a complete code of laws, a perfect book of divinity, an unequaled narrative; a book of travels, and a book of voyages. It is the best covenant that was ever agreed on, the best deed that ever was sealed, the best evidence that ever was produced, the best will that ever was made, and the best testament that ever was signed.

To understand it is to be wise indeed; to be ignorant of it, is to be destitute of wisdom. It is the king's best copy, the magistrate's best rule, the housewife's best guide, the servant's best directory, and the young man's best companion. It is the school boy's spelling book, and the learned man's master-piece: it contains choice grammar for a novice, and a profound treatise for a sage: it is the ignorant man's dictionary, and the wise man's directory. It affords knowledge of witty inventions for the ingenious, and dark sayings for the grave; and it is its own interpreter. It encourages the wise, the warrior, the racer, and the overcomer; and promises an eternal reward to the conqueror. And that which crowns all is, that its Author is without partiality, and without hypocrisy; for in him is no variableness, nor shadow of turning.

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