Review and Herald, Vol. 15, No. 16.
WOE UNTO THEM WHO CALL GOOD, EVILPage 1
WOE UNTO THEM WHO CALL GOOD, EVIL.
By D. W. Hull
WHEN we take up the prophetic chart, and take a view of the characters noticed therein, which are to exist in the last days, we are frequently struck with admiration at the exactness with which ancient seers have delineated people of the nineteenth century. The minutest traits are brought to light in a manner so peculiar that no person can doubt their application. Nor have the ministers of the modern churches been slighted, for they may see themselves in prophecy as in a mirror. It tells of the peace and safety preachers who put far away the evil day" (Amos vi, 3), and see visions of a thousand years of peace and plenty. Jer. xiv, 13–15. The prophets have elaborately pointed to a time when men were to teach error and invert the counsel of God, and unblushingly teach the most palpable errors. "Woe unto them" (says the prophet) "that call evil good and good evil; that put darkness for light and light for darkness; that put bitter for sweet and sweet for bitter." Isa. v, 20. There is a class pointed out here who subject themselves to the fearful woes of God; but what are they doing to thus bring down God's wrath upon them? The 24th verse tells us, "Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust." Why? "Because they have cast away the law of the Lord of hosts, and despised the word of the holy One of Israel." Now if we can find a class of people that "have cast away the law" of God or a people who contend that the law was a curse, we can find a people that call "good evil;" for Paul says the "law is holy and the commandment holy and just and good" (Rom. vii, 12); and that none but the doers of the law shall be justified." Rom. ii, 13. This opposition to God's law does not come so much from non-professors as from the pseudo-religious world. "Now go write it before them in a table, and note it in a book that it may be for the time to come, forever and ever, that this is a rebellious people, lying children that will not hear the law of the Lord; which say to the seers see not, and to the prophets prophecy not unto us right things; speak unto us smooth things." Isa. xxx, 8–10. They seem to forget the awful denunciations upon those that turn away their ears from hearing the law (Prov. xxviii, 9), and with a recklessness which would scarcely characterize any of their worldly actions, they teach men to break God's commandments although the consequences are as lasting as eternity. Matt. v, 19. "For my people is foolish, they have not known me: they are sottish children and they have none understanding; they are wise to do evil, but to do good they have no knowledge." Jer. iv, 22. They have neglected the Lord in that they have refused his law. But hear the prophet again. "How do ye say we are wise and the law of the Lord is with us? Lo! certainly in vain made he it; the pen of the scribes is in vain." Jer. viii, 8. It is useless to contend that you have the law of the Lord with you, when so far as you are concerned the law was made in vain; for you do openly violate one of its precepts, and you are therefore just as guilty before God as if you violated every one. James ii, 8–12. Let us now turn to Eze. xxii, and while it points out a certain class of persons, let us consider if we know of any such characters. Verse 25. "There is a conspiracy of her prophets in the midst thereof; like a roaring lion ravening the prey." If the reader doubts the fulfillment of this, I only have to refer him to the many notorious instances in hundreds of communities, where the Herods and Pilates have made friends and joined their hitherto hostile hands to oppose the friends of God's "holy, just, and good" law. Truly, "her priests have violated my law and have profaned mine holy things; they have put no difference between the holy and profane, neither have they showed difference between the unclean and the clean, and have hid their eyes from my Sabbaths, and I am profaned among them." There is certainly a truthful picture here. We might stop to ask a question. Do not modern religious teachers "break a very important command and teach men so?" If so "they have violated God's holy law, and profaned his holy things!" "O well," says one, "one day is as good as another, no difference what day we keep, just so we keep the seventh part of time!" Well sir, why then are you preaching against the Sabbath of the Lord? Is not the seventh day just as good as any other? You "put no difference between the holy and profane." If you do it seems to be somewhat in favor of the profane days. Let me ask you again, what is your object in preaching against the law of God? Do you elevate the morals of the community, or the morals of those whom you persuade to forsake the law of God? If you do, the law has a different effect from what it had in Paul's time, for it took the law to convict him of sin. Rom. vii, 7. "Well," says another, "the law may be in force, but if it is I can't see it." Stop sir, do you know the reason you can't see? Just open your eyes and turn them away from the world and you can see it! The prophet had reference to you sir, when he said, "they have hid their eyes from my Sabbaths!" There are several reasons why you cannot see the Sabbath. Some can't see it on account of the almighty dollar which they bring in such close proximity to their eyes as to entirely shut out the light of truth! "The Sabbath may be right but they cannot see it!" Others have their eyes blinded with ambition, and they cannot see the Sabbath! Just convince them of the truth of the Sabbath and they will believe it. And still another class cannot see it, because they obstinately shut their eyes. They cannot see the Sabbath and certainly the Lord won't punish them for a sin of ignorance. But if we were to reason on the matter we could but come to the conclusion that a sin committed on the excuse of willful ignorance is one of the most heinous of offences. Please read what the prophet says in this same chapter of those who have "hid their eyes from his Sabbaths." Verse 31. "Therefore have I poured out mine indignation upon them; I have consumed them with the fire of my wrath; their own way have I recompensed upon their heads, saith the Lord God." It will be a poor plea in that day to say you could not see the Sabbath. The Lord tells us that you "have hid your eyes from the Sabbath," and I shall take his word though you may have a different plea. "Thus saith the Lord, for three transgressions I will not turn away the punishment thereof; because they have despised the law of the Lord, and have not kept his commandments and their lies have caused them to err after the which their fathers have walked." Amos ii, 4. Now the Lord is going to punish somebody and that somebody (whoever he is) "despises the law." Who despises the law of the Lord? They that fight against it of course. The single fact that they nickname the law of God the old Jewish law, call it a curse, &c., is evidence sufficient that they despise the law. Hence (as a natural122consequence), they have failed to keep God's commandments. The Lord tells us to remember the Sabbath day to keep it holy. David tells us, "Thy testimonies which thou hast commanded are righteous," and "thy law is the truth." Psalm cxix, 138, 142, 151. "Yet they falsely tell us that the Lord abolished the truth and his righteousness, although we are expressly told that his righteousness shall not be abolished." Isa. li, 6. The prophet Zephaniah in speaking on this subject says, "Her prophets are light and treacherous persons; her priests have polluted the sanctuary; they have done violence to the law." Zeph. iii, 4. "Yea they made their hearts as an adamant stone, lest they should hear the law." Zech. vii, 8. Then if they "cannot see the Sabbath" it is their own fault; for they have predetermined not to be convinced. Mal. ii, 7. For the priests should keep knowledge, and they should seek the law at his mouth, for he is the messenger of the Lord of hosts. [If so it is the priest's business to sustain the law instead of trying to persuade men to violate it.] "But ye have departed out of the way;" [why? Because] "ye have caused many to stumble at the law; ye have corrupted the covenant of Levi saith the Lord of hosts; therefore I also made you contemptible and base before all the people according as ye have not kept my ways, but have been partial in the law." They tell us that a part of God's law only is in force, whilst a part of it, always having been a curse, is abolished. This is an inexcusable partiality in the law of God. But we are told that "the law was made expressly for the Jews, and was intended for them only." This is as much as to say what is right for one man is entirely wrong for another; if it was wrong for a Jew to be an idolater, it was perfectly right for the Gentiles to worship their idols; if it is wrong for Mr. A. to steal, it may be that Mr. B. has a perfect right to possess himself of his neighbor's goods. It supposes that the Lord was not capable of creating just and equitable laws. The prophet however anticipates this species of sophistry, and asks (verse 10), "Have we not all one father? Hath not one God created us? Why do we deal treacherously every man against his brother by profaning the covenant of our fathers?" The presumption is that the same father and the same Creator would govern his people by a uniform code of laws. Ezekiel also anticipates this same sophism with a denunciation from Jehovah. "Ye say the way of the Lord is not equal, O house of Israel; I will judge you, every one after his ways." Exe. xxiii, 20. "Well," says one, "if the Sabbath is binding I don't see why our ministers don't take it up." Let me tell you, if you wait for your preacher to lead, you may never get right. The prophet says, "I sought for a man among them that should make up the hedge and stand in the gap before me for the land, that I should not destroy it, and I found none!" Eze. xxii, 30. And "they which lead you cause you to err and destroy the way of your paths." Isa. iii, 12. In Isa. ix, 16, we are told that it is the leaders of the people that cause them to err. "For among my people are found wicked men; they lay wait as he that setteth snares; they set a trap, they catch men. * The prophets prophesy falsely, and the priests bear rule by their means, and my people love to have it so; and what will ye do in the end thereof?" Jer. v, 26, 31. Jeremiah also predicts a fearful sentence upon those prophets who pervert the words of the living God. Jer. xxiii, 15. "Therefore thus saith the Lord of hosts concerning the prophets, behold I will feed them with wormwood and make them drink the water of gall; for from the prophets of Jerusalem is profaneness gone forth into all the land. Thus saith the Lord of hosts, Hearken not unto the words of the prophets that prophesy unto you; they make you vain, they speak a vision of their own heart and not of the mouth of the Lord." One asks, "What are we to do if we are not to hear the prophets?" Why just go to the Bible. The prophet continues, "Therefore behold I am against the prophets saith the Lord that steal my words every one from his neighbor. Behold I am against the prophets that use their tongues and say, He saith. Behold I am against them that prophesy false dreams, saith the Lord, and do tell them, and cause my people to err by their lies and by their lightness; yet I sent them not, nor commanded them; therefore they shall not profit this people at all saith the Lord of hosts." Verses 30–32. May the Lord guide each reader to cut loose from erring prophets and rely upon God's word alone. Dayton Iowa, Feb. 20th 1860. SURELY, yon heaven, where angels see God's face, Is not so distant as we deem From this low earth. 'Tis but a little space, The narrow crossing of a slender stream; 'Tis but a veil, which winds might blow aside: Yes, these are all that us of earth divide From the bright dwelling of the glorified— The land of which I dream. These peaks are nearer heaven than earth below; These hills are higher than they seem: 'Tis not the clouds they touch, nor the soft brow Of the o'erbending azure, as we deem; 'Tis the blue floor of heaven that they uphear, And like some old and wildly-rugged stair, They lift us to the land where all is fair— The land of which I dream. These ocean-waves, in their unmeasur'd sweep, Are brighter, bluer than they seem; True image here of the celestial deep— Fed from the fullness of the unfailing stream— Heaven's glassy sea of everlasting rest, With not a breath to stir its silent breast, The sea that laves the land where all are blest— The land of which I dream. And these keen stars, the bridal gems of night, Are purer, lovlier than they seem; Fill'd from the inner fountain of deep light, They pour down heaven's own beam; Clear-speaking from their throne of glorious blue, In accents ever ancient, ever new, Of the glad home above, beyond our view— The land of which I dream. This life of ours, these lingering years of earth Are brighter, swifter than they seem: A little while, and the great second birth Of time shall come, the prophet's ancient theme. Then He, the King, the Judge, at length shall come, And for this desert, where we sadly roam, Shall give the kingdom for our endless home— The land of which I dream. [London Quarterly Journal of Prophecy.] GOING WITH THE CROWD.
By E. B. Saunders
THERE seems to be a natural disposition in men to go with the crowd. There is a kind of mesmeric influence, or perhaps vain curiosity to see, that induces men to run after what everybody else seems to be running after. I once stood upon Table-rock at Niagara and as I gazed at the multitude of waters rushing over the precipice at my feet, I felt a strong influence come over me, to cast myself down with them. It seemed as though every thing was trying to be first to rush headlong down into the abyss, and I felt like going with the crowd. When a cry of fire is raised in one of our cities, everybody will run themselves nearly out of breath, because everybody else does; and often it proves to be only a smoking chimney that has caused the panic: but each one goes because he feels like going with the crowd. A man visiting New York city not long since, stepped from the city cars and asked to be directed to H. W. Beecher’s church. He was told to just follow the crowd. Many hear of the great inducements which God has held out to all that will keep his commandments, and they feel as though they wanted the prize, and so they start in the race, but are bewildered amid the numerous streets of great Mystery, Babylon, and amid doubts and fears sit down on the cold, stony steps of infidelity: or they will follow the crowd till their hopes will end in vanity and smoke. They have, self-deceived, pursued a bauble and run away from the prize instead of toward it. Men often see that this life is as a troubled sea, while beyond it they see the goodly land and covet a possession there. So they launch out in their own little boat, fully determined not to lay down their oars till moored safely at rest. For a time they glide along with fair winds and happy hearts till they begin to feel secure and lay down one oar after another thinking perhaps that the impetuosity of their start, and the favoring breeze will land them safely over. Mistaken men! They do not realize the awful whirlpools and gales of head-winds they are to meet before they can touch those shores. Soon their little craft drifts into the whirling waters. Round and round they go amid all the drift and floating rubbish; and as they slowly approach the vortex, they are merry and happy. Why? O they are going with the crowd. Others, who have no faith in the safety of small craft, take passage in the numerous vessels that profess to be bound for that country; but the commanders of those vessels are covetous, and only think of getting the passage money. Their ships are not provided with the necessary compass. Their charts are all right if understood; but the commanders have only a theoretical knowledge of the way; being educated for the business at the schools, they are illy prepared to face danger. They start at last. For a while their prospects appear to be fine. The whirlpools will not affect their craft, and so they, feeling safe, shout and are merry. But the region of head-winds and rocks is nearing them, and as the sound of the mighty, troubled elements reaches their ears, fear takes hold on all. They ask to be carried around some other way. The captain tries to appear calm, and tells them of "peace and safety" to lull them to sleep till he extricates his vessel from the approaching danger. He at last resolves to seek a more quiet passage and shun the danger. They soon find over six-hundred and three score vessels steering the same course away from the mighty trouble. Then their hearts grow light and sadness vanishes. Why? O they are going with the crowd. There is another little company gathered on the shore of time, gazing anxiously towards the promised land. They are willing to peril their lives for the prize, but do not dare to trust the small craft, while they easily discover the defects of the numerous vessels with high sounding titles and empty hulls, and dare not risk a passage in them. While anxiety and care are seen in their faces, a stately vessel moves majestically toward them. Its charts are all right, its compass reliable, and above all its commander is experienced and trust-worthy. The hull is well stowed with ballast and provisions, and the captain advertises that they will not go with the crowd. They feel safe in embarking, and the captain steers directly for the storm-region, moving majestically over the troubled waters. They land safely on the banks of the goodly land. Then sorrow and care will not sit on their brows, but eternal joy will cause them to attune their golden harps to sing their great Deliverer’s praise. Reader will you go with the crowd? or will you get on board the ship where the commandments of God are revered? E. B. SAUNDERS. WELL says one, what has economy to do with us now in the closing scenes of time? What has economy to do with godliness? We will show you sir, that economy is necessary, as much to the Christian, as to the man of the world. First, the Christian wishes to provide for his own house. Second, he would pay all whom he owes, promptly. Third, he would have wherewithal to entertain strangers, since many have thus entertained angels unawares. Fourth, he wishes to have wherewithal to entertain his brethren. Fifth, he would have wherewithal to assist poor brethren. Sixth, he would also contribute to support the messengers. Seventh, he would have wherewithal to pay for his Review and Instructor, and books on present truth. Eighth, he would consider it a privilege, to help sustain the missionary cause generally. Ninth, he wants time to attend conferences, and prayer-meetings, and to spend many other hours, in various ways, for the spread of the truth. Tenth, he is often detained for hours, in answering the queries of inquiring persons, who for various reasons, ask of him questions, which he must take time to answer. These are the main calls, which he has, though there are many others branching out from these which he is happy to answer affirmatively. Now in order to do all these things and still be free, he must have some ability; but unless he is careful and economical, he will soon involve himself perhaps, beyond recovery, and thus might disgrace the cause, more than his liberality had helped it forward. The first step in economy is in disposing of time to the best advantage. The second step, is the disposal of property to the best advantage. The third step, is the cash or pay-as-you-go-system. The forth step, is to know your ability, and capital, and to keep within your bounds; not to stretch business beyond your capital lest you overreach some of your kind friends; and for this you must be humble enough to fill the very niche your own neglect or extravagance or the good providence of God has prepared for you. The good economist, will patch his old garments, until he can pay for new ones; he will drink cold water, rather than borrow his tea and coffee, or run into debt for them (exigencies such as sickness, excepted); he will not be too proud to work out by the day if his circumstances require it; he will eat such food as he has provided for himself, without hankering for the nice dainties of his wealthier brother: for his common sense is rather sharpened than blunted by contact with truth. The good economist, is a sensible man; he is a very pleasant man, and he is alike kind to his superiors, and equals and inferiors; his good economy speaks his good sense, and his good sense prompts to economy; he is not stingy nor lavish, but is between the two. You love him, and I love him, and he loves us, truly, evenly, consistently; he is just the man for a friend, for an adviser, or for the social circle. Commend to us the good economist.
Jos. CLARK. SPEAKING WELL OF THE LORD.
By Laura C. Hutchins
Bro Smith: I have felt for some time a desire to respond to the call for articles for the Review, but like some persons in prayer-meeting or like ministers who at times labor through a sermon without the expected aid of the Spirit, I seem to have nothing to say; that is, I seem to have lost the freedom which I usually feel when I write. Just now I thought I would leave the matter with the Lord. I raised my heart to God, mentally exclaiming, Lord if thou hast a word for me to speak, give it me, nevertheless not my will but thine—or similarly. Immediately taking the little work by Mrs. Phebe Palmer entitled The Way of Holiness with marks by the way, I opened to the following passage. It was suggested that although my own thoughts may be barren, yet I may transcribe the words of Mrs. P. and perhaps the Lord will bless them to some one else as he does to me.—She says: “I have met with some friends on the heavenly way of late in whom I have been much interested, especially at our recent camp-meeting. One Mr. M. pastor of a Congregational church I shall doubtless ever remember from the manner in which the Lord made him instrumental in communicating a lesson which has been greatly blessed to me. I met him first on the morning of the day at a social meeting in one of the tents where Jesus was eminently present. He spoke with such power and sweetness of the deep things of God as conveyed a conviction to the hearts of the friends of Jesus, that the secret of the Lord was with him. At noon he came to our tent and to my surprise and sorrow saluted me thus: ‘Well Mrs. ——, If I should say something very good about you I should be praising you, should I not?’ Contemplating a religious compliment, which I most conscientiously disapprove, and disappointed that I had as I conceived made miscalculations in reference to the depth of his knowledge in the things of God, I looked up at him reprovingly and with evident displeasure said, ‘I suppose it would be called so.’ He hesitated a moment, long enough to let me form enduring conceptions of the trial, and then with childlike sweetness said, ‘Let us speak good of God.’ Then turning to the company with a beseeching look and tone he added, ‘Come let us all speak well of the name of the Lord; he has done much for us; he will not be offended for he hath said, whoso offereth praise glorifieth me.’ Many scriptural exhortations to praise the Lord were then brought forward and we had a blessed season in speaking well of the name of the Lord. I have not been perplexed in any degree with the temptation since, that I was talking about myself when I am telling what the Lord has done for me. I feel that praising the Lord is by far the most effectual way of disclaiming the work which some, untaught in the things of God might conceive to be inherent good in the creature; and I have since felt and cherished an increased longing to communicate to the praise of God the work of his Spirit on my heart. “The proper principle of humility has thus by the trial been brought with such tangibility within my grasp as to leave a continual and blessed certainty on my mind that God has indeed given me the grace of perfect humility. I joyfully acknowledge it to the glory of his grace. If God has given it, it is his gift. I have not given it to myself. O how much I love to praise his name! Well may the poet say,—
> Eternity's too short
> To utter all his praise.” NoT a part of the armor, but the whole of it, Christian soldier! You can lay aside a part when you are at rest, but not till then. In the meantime you are to put on "the whole armor of God," and with such an outfit you are expected to fight until the conflict shall be terminated in victory. You need the helmet. It serves to protect the head from the blows aimed at your reason, your judgment and your conviction of right and duty. The conscience needs to be well guarded. A clear and intelligent understanding of Divine truth, a true perception of spiritual things, a tender and enlightened conscience, are essential to the Christian. Many have made a fatal mistake by not keeping their head cool, their reason clear and their mind pure. False reasoning, specious pretences, glittering philosophies, and doctrines that please the ear and the pride of the heart, have made ruin of millions. The helmet was either not of the right metal, or it was cast aside. You cannot fight without a shield. The blows of the adversary fall thick and fast around you. If you have not the shield to preserve you in the contest you may be stricken down at any moment. Let that shield of faith be bright and polished. If Paul could do all things through Christ that strengthened him, so can you. Paul did a dozen times more than falls to the lot of ordinary soldiers. In prison, in bonds, in scourging, in fastings, in shipwreck, in the dungeon, and in the presence of magistrates, governors, and Cæsars, his faith in the Captain of his salvation was always strong and always at hand. He carried his shield with him and not a blow that was ever struck upon it but made it ring with the truest sound. But the shield of the apostle is only the same shield which you can have if you will. If you go to battle without it you will fail; and if an enemy should find you accidentally by the wayside and it is not on your arm, he will watch his time to deal you a deadly blow. Keep that breastplate on. It should cover the vital part, which the slightest thing can destroy. It should guard your heart from every thrust of the foe. Those affections which are by nature so earthly, those desires which are so warm, are to be kept out of the heart by all means. The sacred temple of the emotions where love burns on the altar and peace and hope and charity chant their offerings of praise must be well watched and protected. The defense must be broad and strong. The enemy has a broad mark for his blows. The breastplate is made to wear over the heart and the lungs—not on the shoulders and across the back. The organs of circulation and respiration—the heart and lungs, must be kept from injury. We must enjoy the blessings of salvation, spiritual and yet real, by prayer in faith and faith in prayer. So it is with the whole armor of the true soldier. Not one part should be wanting. The sword of the Spirit—two edged and piercing to the dividing of the soul and spirit—the feet shod with the preparation of the gospel of peace, and every part of the armor kept ready for use. Do not lay that shield aside. It will become rusty and defaced and may require much pains and care to burnish it again for use. Do not put that sword in the scabbard. It should be drawn, and in the hand for constant defense. Be sure that the breastplate is strong and without any flaws. The Captain of your salvation has appointed the armor. It is that which is best suited for the warfare in which you are engaged. He has left no warrant for your making a choice of your own. The Christian army should not be a body of spiritual fantasticals, each man equipped according to his own caprice and humor, or convenience, but a well disciplined army in uniform, marching on under the banners of love. The weapons grow brighter and stronger by use. The conflict gives strength to the arm, sharpness to the sword, massiveness to the shield, breadth to the breastplate, and resistence to the helmet. Other weapons than those appointed will be found delusive and worthless. With the whole armor the Christian shall triumph, as in the words of the hymn we so often sing: “Thy saints in all this glorious war,
Shall conquer, though they die;
They view the triumph from afar,
By faith they bring it nigh.” THE FATHERS.
By Laura C. Hutchins
The fathers! the fathers! how oft we are told,
The fathers thus spake—the tradition is old—
You surely must yield, when we tell you 'twas done
When Christians in heart and devotion were one.
They were never deceived, for they could look back,
And walk with apostles—the very same track.
These earnest opposers seem never to see,
That the fathers, perchance, were not what they should be. The fathers so lauded, were nothing but men,
And the fathers are now, as the fathers were then;
The fathers were men; they were men uninspired,
And often their zeal by fierce passion was fired;
And who by the fathers is guided to-day,
Must be shifted about in a pitiful way.
The fathers' opinions most surely have come,
Through the hands of the mother of harlots at Rome;
(And who can remember the period, when
She taught not for commandments the doctrines of men.) Their words are as dross, and their words are as gold,
For the fathers blow hot, and the fathers blow cold;
(And why in obedience to Jesus I pray
Shall we not cast the title of "fathers" away;
Addressing the Christian as brother, aye, brother,
And meekly like children, love one another).
We want a firm standard by which we may try
The words of tradition, praised never so high.
The Bible! the Bible! is precious as gold,
Above all tradition, though musty and old. A Judas might follow the Saviour and Lord,
Might carry his money, and list to his word,
Yet a traitor at heart, he must naturally covet
The silver, the price of his Master, and love it;
And Jesus well knew, how voracious and bold,
Were the wolves in sheep's clothing, and thus he foretold— And Paul the apostle, the aged, must say,
The apostasy worked, even then, in his day,
And he spake, oh, so plainly, the warning still rings,
Of self-loving disciples, who mind earthly things;
How plain that they go with the world hand in hand,
And lay for their safety, foundations of sand;
The early apostates crept secretly in,
And soon did the body partake of the sin:
They committed their notions to parchment, and ink,
Thus making the ointment perfumed, to stink! The Bible our standard, speak safely we may,
Of the works of the past, and delusion, to-day;
The Bible to guide us, our feet shall not slide,
'Neath the rock in the desert, we safely abide;
The Bible! the Bible! the Bible! is gold,
Above the traditions of ages untold. LAURA C. HUTCHINS.
Ganges, Mich. A CLEAR CONSCIENCE.—How bravely a man can walk the earth, bear the heaviest burdens, perform the severest duties, and look all men square in the face, if he only bears in his breast a clear conscience—a conscience void of offence to God or man. There is no spring, no spur, no inspiration like this, To feel that we have omitted no just task, and left no obligation unfulfilled, this fills the heart with satisfaction, and the soul with strength. Conscience, it is said makes cowards of us all—but only cowards when it reproaches us with some unmanliness—some shrinking from truth and right, and the commission of some wrong. THE following spirited communication will serve as a specimen of the refreshing jogs we sometimes receive amid the daily routine of Office duties: "Uriah Smith, Sir; I received a line from you last night in which you demand of me $3 for a certain amount of the Herald. Now what I have to say is, I believe it takes two to make a bargain. I never asked for the paper, never knew why it was sent. I would not give you three dollars for all the papers you ever printed, or ever will. One good effect of the bill is apparent on the face of the above note, and that is that we now know that that individual no longer wants the paper, and consequently we shall not be throwing away money in that direction any longer. But if others had come up to what we should consider the demands of duty, this would have been avoided. Thus the friend who ordered the paper to the above-named individual, should not have dropped the matter there. If it was designed that the paper should be stopped after a certain time, unless the individual receiving it wished otherwise, a distinct request to that effect should have been made, then it would have been stopped. If it was designed to be continued, the sender should have looked after it and stopped it when no longer wanted. But it appears that this man did not even know who sent it. Second, it would have been well for Mr. H. himself to have just notified the publishers that he took no interest in the papers, though we suppose he was not, under the circumstances, bound to do so. But there is a misapprehension in the note itself which we wish to correct. The writer says he received a line from us. This is a mistake. Let him look again at his bill and see if he finds the editor's name there. He will not find it. The Review is published by a publishing committee; its financial interests are in their charge; that committee employ us to take charge of the editorial department. Hence those who take exceptions to receiving a bill and wish to express their indignation, mistake the man altogether, in showering it upon the head of the editor. Considering the frequent occurrence of cases like the above, we deem it necessary to adopt the following rules: 1. Those who order the paper for their friends on the half-price system, must accompany the order with advance pay for at least one volume. 2. The paper will be invariably stopped in such cases at the expiration of the subscription, unless heard from to the contrary. We frequently have orders like this: "Send the paper to so and so, and if he does not pay, I will." In too many cases nothing more is heard from either party. Such orders as this might have answered in years past, when the paper was published on the free and easy basis of gratuitous circulation; but since we keep subscription accounts, and the business and cares attendant upon the Office have proportionately increased, it would be altogether too perplexing and complicated to open a separate account with all these individuals. Hence the necessity of a reform on this point. We think of no better plan to meet the difficulties of the case than the one herein proposed.