Signs of the Times, Vol. 6, No. 19. (5/20/1880)

Signs of the Times

May 20, 1880

Seventh-day Adventist Missionary Society · Oakland, California · May 20, 1880

AARON'S SIN IN YIELDING TO THE PEOPLE.

By Ellen G. White

BY MRS. E. G. WHITE.

As Moses and Joshua went down from the mountain, the former bearing the "tables of the testimony," they heard the sound of shouting in the camp. Joshua's first thought was of an attack from their enemies: "There is a noise of war in the camp." Moses answered, "It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome; but the noise of them that sing do I hear."

As they drew near the camp they beheld the children of Israel shouting and dancing in an excited manner around their idol. It was all one scene of heathenism, an imitation of the idolatrous feasts and idol worshipers of Egypt; but how unlike the solemn and reverent worship of God! Moses was overwhelmed. He had just come from the presence of God's glory, and although he had been warned that the people had corrupted themselves, had made an idol and sacrificed to it, yet he was in a measure unprepared for that dreadful exhibition of the degradation of Israel. In utter discouragement and wrath because of their great sin, he threw down the tables of stone by divine direction purposely to break them in the sight of the people, and thus signify that they had broken the covenant so recently made with God.

He then burned the idol in the fire and ground it to powder, and after strewing it upon the water, he made the children of Israel drink of it. This act was to show them the utter worthlessness of the god which they had been worshiping. Men could burn it in the fire, grind it to powder and drink it, without receiving any injury therefrom. He asked them how they could expect such a god to save them, or to do them any good or any evil. Then he rehearsed to them the exhibitions which they had witnessed of the unlimited power, glory, and majesty of the living God:—that struck terror to their souls.

"And it came to pass, when ye heard the voice out of the midst of the darkness (for the mountain did burn with fire), that ye came near unto me, even all the heads of your tribes, and your elders. And ye said, Behold, the Lord our God hath shewed us his glory, and his greatness, and we have heard his voice out of the midst of the fire. We have seen this day that God doth talk with man, and he liveth. Now, therefore, why should we die? for this great fire will consume us. If we hear the voice of the Lord our God any more, then we shall die. For who is there of all flesh that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? Go thou near, and hear all that the Lord our God shall say; and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear it, and do it. And the Lord heard the voice of your words, when ye spake unto me. And the Lord said unto me, I have heard the voice of the words of this people, which they have spoken unto thee. They have well said all that they have spoken. Oh, that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children forever!"

The Majesty of Heaven here shows that he takes no pleasure in punishing the transgressor; but when his righteous laws are trampled upon he must maintain the honor of his throne. He delights to bestow his blessings upon all who will value them. "Oh, that they would fear me, and keep all my commandments always, that it might be well with them and with their children forever!" This covers all who should live on the earth till the close of time, all who come under the mediation of Jesus Christ. The prosperity of all depends upon their obedience to God's requirements. The heart that is steadfastly fixed upon the Lord will not think slightly of his law himself, nor give it less regard and reverence because of the universal disrespect which it receives. In proportion as it is disregarded and despised by the masses will it become precious to the God-fearing and obedient. Said David, "They have made void thy law, therefore I love thy commandments above gold, yea, than fine gold."

Moses then presented before them their disgraceful conduct in worshiping an idol, the work of man, instead of offering sincere devotion to the living God. He pointed them to the broken tables of stone, which represented to them that they had so recently broken the covenant which they had made with God. The Lord did not reprove his faithful servant for breaking the tables of stone, but was very angry with Aaron because of his sin; and he would have destroyed him, had it not been for the special intercessions of Moses in his behalf.

The great leader next summoned his guilty brother to appear before him, and sternly inquired, "What did this people unto thee, that thou hast brought so great a sin upon them?" Aaron endeavored to excuse his course by relating the clamors of the people—that if he had not complied with their wishes they would have put him to death. "And Aaron said, Let not the anger of my lord wax hot. Thou knowest the people that they are set on mischief. For they said unto me, Make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me; then I cast it into the fire, and there came out this calf." He would have Moses think that a miracle had been performed—that the gold was cast into the fire, and by some miraculous power was changed to a calf.

But his excuses and prevarication were of no avail. Moses severely rebuked his brother, and informed him that his guilt was heightened by the fact that he had been blessed above the people, and had been admitted into close converse with God. That he, placed in a responsible position, to lead and control Israel, should commit so great a sin, even to save his life, was a matter of astonishment with faithful Moses. He "saw that the people were naked; for Aaron had made them naked unto their shame among their enemies." He had stripped them of their ornaments and had put them to a shameful use. The people were

not merely deprived of their ornaments, but they were divested of their defense against Satan; for they had lost their piety and consecration to God, and had forfeited his protection. He had, in his displeasure, removed his sustaining hand, and they were left to the contempt and power of their enemies.

Aaron's failure to be true to his trust brought the rebuke of God upon him. Had he been steadfast, God would have shielded him from harm. We have compliant Aarons in our day, those who hold positions of authority in the church and who coincide with an unconsecrated people and thus lead them to sin. They expose themselves and the people to the wrath of God. However much Aaron excused himself, God regarded him as the principal agent in this terrible transgression. Here is an example traced by the pen of inspiration, in the pages of sacred history, as a lesson to all ministers and those who are in responsible positions, that they should in no case imitate the example of unfaithful Aaron. We have in these last days, as much occasion to tremble with fear at the will of God, as the Israelites had when they stood at the foot of the mountain.

The ministers who teach the people that God's law is no longer of force, are leading them to security in their life of disobedience and transgression. This Law of God is so exceeding broad that we cannot measure it. It is holy, just, and good and we can in no way evade its claims. It will be the rule of man's conduct as long as time shall last, and the rule of the future judgment of God. The Lord cannot consistent with his perfection of character, the sacredness and honor of his throne and government, and with reference to the happiness of the beings he has created, reverse or release one precept of his law, or repeal one jot or title of it, for it is perfect, holy, just, and good, in harmony with his character.

While men profess to rejoice in the intercession and grace of Jesus Christ they should not forget that harmony with Christ cannot be gained while there is a spirit of war in their hearts against his Father's commandments. Love genuine love to Jesus Christ will lead directly to hearty obedience of all the law of God, and there will be the deepest repentance whenever they break, or teach men by their example to break one of the least of God's commandments. Ministers who smoothe the consciences of the people by participating with them in transgression through any cause, are rejoicing in iniquity. And when Christ comes, to judgment, the stoutest hearts, the most confident boasters of religious attainments while breaking the law of God, will faint and fail, every excuse will then be silenced, every heart corrupt in its disobedience will be revealed just as it is. There will be recriminations with the companions in pouring contempt upon the law of God; but the heaviest denunciations will come upon the unfaithful minister who professed to be sent of God to show them the way of salvation. Tempter and tempted will suffer condemnation according to their responsibility and the wrong that they have done in leading souls to transgression. Of all the crimes that God will visit none are in his sight so grevious as those who tempt and encourage others in sin. God would have his ministers ever in all places show themselves decidedly on the Lord's side, loyal and true to his commandments in a rebellious world, thus rebuking the disobedient however difficult or contrary to the natural feelings. "Those that honor me," saith God, "I will honor." God looks to those who bear his commission to be true and faithful, and to exalt the dignity of his claims.

We would have no Aarons in our ranks, but men who respond to the Divine commission, men who become not weak, pliant time-servers, but men who connect themselves with the infinite God, become strong in his strength, and enter upon their mission not to exalt themselves, not to shun disagreeable duties, but to do God's work with unwavering fidelity. With a true purpose a weak man becomes strong; in God's strength a timid man becomes brave; the irresolute become men of quick, firm, decided action. The thought that he is of sufficient consequence to be selected and honored with bearing a commission from the King of kings is sufficient to make him resolute, and to cause him to be faithful and true to his trust. God looks to him for that work with which he is intrusted to invest him with a moral dignity that savors of heaven.

The most important lesson of Aaron's weak compliance with the wishes of the people are for all to profit by. Moses treated the case of Aaron as though he was the great offender. He inquired what had the people done to him that he should be revenged upon them by leading them into so great a crime. Aaron's conduct was not justified in the least.

NEVER GIVE UP!

Never give up, brother, never give up! God has a blessing for those who work hard. Why should you murmur, and grumble, and fret, And envy the pleasure from which you're debarred? Work like a man, Do the best that you can; That is the wisest and happiest plan!

Never give up, brother, never give up, Though the future looks lowering, and gloom, and drear, Though the sun shine not now, yet it may very soon; So keep up a brave heart, and tread down your fear, Soon may come light, And all will be bright, Only struggle, and strive, and do what is right!

Never give up, brother, never give up, Though your burden be heavy, and dark be your way; The bow in the clouds only comes with the rain, And when night is deepest, then bursts forth the day. Soon troubles will cease, And our sorrows decrease; Only trust in the Lord, and then all will be peace!

THE UNITED STATES IN PROPHECY.

By U. Smith

BY ELDER U. SMITH.

THE BEGINNING OF THE END—CONTINUED.

INSTEAD of a large national convention in 1875, four conventions, more local in their nature, were held in different parts of the country as follows:—

One at Tremont Temple, Boston, Mass., Dec. 16, 1874; one in St. Louis, Mo., Jan. 27 and 28, 1875; one for Kansas and adjacent States, Feb. 10 and 11, and one for Ohio and adjoining States, early in March.

Of the meeting in St. Louis, the Christian Statesman, of Feb., 1875, said:—

"The Convention of citizens of Illinois, Iowa, Missouri, and neighboring States, in the city of St. Louis, on the 27th and 28th of last month, was a triumphant success. In a city where there was but a small constituency committed in advance to the support of the proposed amendment, public attention has been earnestly drawn to the movement, a large audience was called out at all the sessions of the Convention, and full reports of the able addresses delivered have been published in the city papers. By special arrangement, the St. Louis Globe gave a full report, like that of the Pittsburgh Commercial, or the Globe of Boston, but the other papers also contained full and respectful accounts of the proceedings. Fully one thousand people were present at the opening session, and at least three hundred at the day sessions on Thursday. Three hundred and ninety-four names were enrolled as members of the Convention. The address of J. C. Wells, Esq., a lawyer from Chillicothe, Illinois, was marked by the same vigor of argument and fervent Christian spirit which lend so much power and attractiveness to his able little book, entitled, 'Our National Obligation.' Mr. Wells was also chosen President of the Convention. The friends in St. Louis and vicinity are heartily to be congratulated on this result.

"The closing resolution adopted at the Convention reads:—

"'Resolved, That, recognizing the importance of this subject, we pledge ourselves to present and advocate it until the nation shall declare its Christian character, as it has, with one consent, already asserted its freedom in the charter of our rights and liberties.'"

Nov. 9, 1875, a special meeting of the National Association was held in Philadelphia, Pa., at which meeting the Association took steps, which have since been carried out, to become incorporated in law, under the name of the "National Reform Association." The Christian Statesman of Nov. 20, 1875, contained the following notice of this meeting:—

"The evening session was well attended, and was altogether the most encouraging meeting in behalf of the cause held in this city for many years."

The subsequent action of the Executive Committee is reported as follows:—

"The Executive Committee has since taken steps to obtain a charter of incorporation for the Society, and to secure an office which shall be a recognized head-quarters for its operations, and depository of its publications, especially during the centennial year."

The officers of this Association selected that year were as follows:—

President: The HON. FELIX R. BRUNOT.

VICE-PRESIDENTS:

His Excellency, James M. Harvey, U. S. Senate. His Exe., Robert W. Furnas, Governor of Nebraska. The Hon. Lorenzo Sawyer, U. S. Circuit Court, San Francisco, Cal. The Hon. G. W. Brooks, U. S. Dist. Court of N. C. The Hon. E. W. Hillyer, U. S. Dist. Court of Nevada. The Hon. B. F. Saffold, Supreme Court of Alabama. The Hon. C. C. Cole, LL. D., Supreme Court of Iowa. The Hon. James Phelps, Supreme Court of Errors of Connecticut. The Hon. M. B. Hagans, Superior Court of Cincinnati. The Hon. J. Rockwell, Superior Court of Mass. The Hon. Geo. W. French, Chief Justice Supreme Court of Dakota. The Hon. David Noggles, Chief Justice Supreme Court of Idaho. The Hon. M. E. Hollister, Supreme Court of Idaho. The Hon. R. S. Greene, Supreme Court of Wash. Ter. The Hon. H. S. Johnson, Supreme Court of New Mexico. The Hon. J. W. Kingman, Supreme Court of Wyoming Territory. The Hon. C. M. Hawley, Late Justice Supreme Court of Utah. The Hon. J. W. McClurg, Ex-Governor of Missouri. The Hon. W. A. Cumback, Ex-Lieut. Gov. of Indiana. The Right Rev. Wm. Ingraham Kip, D. D., Bishop of the Protestant Episcopal Church, Diocese of California. Pres. David H. Cochran, Ph. D., LL. D., Collegiate and Polytechnic Institute, Brooklyn, N. Y. The Rev. Charles Elliott, D. D., Presb. Sem. of Northwest, Chicago, Ill. Prof. E. Kirby Smith, University of Nashville, Tenn. The Rev. Geo. B. Cheever, D. D., Englewood, N. J. Prof. W. Henry Greene, D. D., Princeton, Theo. Sem., N. J. The Rev. Wm. R. Nicholson, D. D., Philadelphia, Pa. Prof. Taylor Lewis, LL. D., Union College, New York. The Right Rev. John B. Kerfoot, Bishop of the Protestant Episcopal Church, Diocese of Pittsburgh. The Rev. T. L. Cuyler, D. D., Brooklyn. The Rev. Levi Scott, D. D., Bishop of the M. E. Church, Del. Prof. Julius H. Seelye, D. D., U. S. House of Rep. The Right Rev. F. D. Huntington, D. D., Bishop of the Protestant Episcopal Church, Diocese of Central N. Y. The Rev. A. A. Miner, D. D., Pres. Tuft's College, Mass. The Rev. Jonathan Edwards, D. D., Peoria, Ill. The Rev. Edmund R. Janes, D. D., Bishop of the M. E. Church, N. Y. The Rev. Henry J. Fox, D. D., Charleston, S. C. The Right Rev. W. N. Green, D. D., Bishop of the Protestant Episcopal Church, Diocese of Mississippi. Vice-Chancellor J. Gorgas, University of the South, Tennessee. The Right Rev. G. T. Bodell, D. D., Assistant Bishop of Prot. Epis. Church, Ohio. The Hon. Ellis A. Apgar, State Supt. of Public Instruction, N. J. The Hon. A. N. Fisher, State Superintendent of Public Instruction, Nevada. The Hon. J. H. Drummond, LL. D., Portland, Maine. John Alexander, Esq., Philadelphia, Pa. Charles G. Nazro, Esq., Boston, Mass. The Hon. Thomas W. Bicknell, Commissioner of Public Schools, R. I. James W. Taylor, Esq., Newburg, N. Y. Wm. Getty, Esq., Philadelphia. The Right Rev. G. D. Cummins, D. D., Bishop of Reformed Episcopal Church. The Rev. C. G. Finney, D. D., President of Oberlin College, Oberlin, Ohio. The Rev. T. A. Morris, D. D., Bishop of the M. E. Church, Springfield, Ohio. The Rev. J. H. McIlvaine, D. D., Newark, N. J. The Rev. M. Simpson, D. D., Bishop of the M. E. Church, Philadelphia. The Rev. J. Blanchard, D. D., President of Wheaton College, Illinois. Prof. O. N. Stoddard, LL. D., Wooster University, O. Prof. J. R. W. Sloane, D. D., Ref. Pres. Theo. Seminary, Allegheny, Pa. The Rev. E. R. Craven, D. D., Newark, N. J. The Rev. Joseph Cummins, D. D., LL. D., President of Wesleyan University, Middletown, Conn. The Rev. Stephen H. Tyng, D. D., N. Y. The Rev. F. Merrick, D. D., LL. D., Pres. of the Ohio University, Delaware, O. The Rev. John B. Dales, D. D., Philadelphia. The Rev. Joseph T. Cooper, D. D., Pittsburgh, Pa. The Rev. Dr. J, Banvard, Paterson, N. J. The Rev. C. H. Edgar, D. D., Easton, Pa.

General Secretary: The Rev. D. McAllister, 127 North Seventh Street, Phila.

Corresponding Secretary: The Rev. T. P. Stevenson, 127 North Seventh Street, Phila.

Recording Secretary: The Rev. W. W. Barr, Phila.

Treasurer: Samuel Agnew, Esq., 1126 Arch St., Phila.

Executive Committee: The Secretaries and Treasurer of the Association, Es-officio.

R. B. Sterling, Joshua Cowpland, John Alexander, James S. Martin, The Rev. S. O. Wylie, D. D., Robert Taylor, Wm. McKnight, Thomas Walker, M. McConnel, Thomas Brown, Philadelphia, Pa. Henry Harrison, Robert B. Maxwell, Wm. Neely, Walter T. Miller, James Wiggins, Henry O'Neill, Geo. Silver, Jas. Spence, Hugh Carlisle, David Houston, New York. The Rev. M. S. Owen, Indiana, Pa. D. Chestnut, Pittsburgh, Pa. Henry Martin, Cincinnati.

Whatever influence great names can impart to any cause is certainly secured in favor of this. Mr. F. E. Abbott, editor of the Index, Boston, Mass., who was present at the Cincinnati Convention, and presented a protest against its aims and efforts, thus speaks of those who stand at the head of this movement:—

"We found them to be so thoroughly sincere and earnest in their purpose that they did not fear the effect of a decided but temperate protest. This fact speaks volumes in their praise, as men of character and convictions. We saw no indication of the artful management which characterizes most conventions. The leading men—Rev. D. McAllister, Rev. A. M. Milligan, Prof. Sloane, Prof. Stoddard, Prof. Wright, Rev. T. P. Stevenson—impressed us as able, clear-headed, and thoroughly honest men; and we could not but conceive a great respect for their motives and their intentions. It is such qualities as these in the leaders of the movement that give it its most formidable character. They have definite and consistent ideas; they perceive the logical connection of these ideas, and advocate them in a very cogent and powerful manner; and they propose to push them with determination and zeal. Concede their premises, and it is impossible to deny their conclusions; and since these premises are axiomatic truths with the great majority of Protestant Christians, the effect of the vigorous campaign on which they are entering cannot be small or despicable. The very respect with which we were compelled to regard them only increases our sense of the evils which lie germinant in their doctrines; and we came home with the conviction that religious liberty in America must do battle for its very existence hereafter. The movement in which these men are engaged has too many elements of strength to be contemned by any far-seeing liberal. Blindness or sluggishness to-day means slavery to-morrow. Radicalism must pass now from thought to action, or it will deserve the oppression that lies in wait to overwhelm it."

Against Funeral Display

ALL the religious denominations of Worcester, Mass., have, through their clergy, united in deprecation of funeral display. A right move and in the right direction. At the funeral of the late John C. Green, the funeral services comprised only prayer and reading of suitable passages of Scripture; and at the obsequies of the late James Lenox, who, too, has given away his millions, the services at the house were equally simple. There were no flowers, no address, no pall-bearers, and no one was admitted unless presenting a card of admission from the family. Between such rites and the vulgar mortuary exhibitions which convert the occasion into a florist's and other display a wide chasm intervenes.—Christian at Work.

A WORD NEVER BROKEN.

Building a bridge across the Niagara River below the Falls was once thought to be impossible. The banks of the river, as we all know, are very high and steep, the distance across nearly an eighth of a mile; and the river here boils and foams so that no boat can stand the fury of the torrent a moment. Sinking piles and building arches was quite out of the question. Yet a bridge was built—a wire suspension bridge, so called because it had to be hung or suspended by cables driven into huge blocks of granite on each bank. The cables were made of twisted wire. The bridge looked like a spider's thread.

But would the cables hold? That had to be tried. How frightened the spectators were when the engineer drove the first carriage over! The bridge quivered to the horse's tread. When he reached the middle, might not the weight snap it in two? Might not the horses grow restive, frightened? A terrible leap would that be into the raging waters two hundred and fifty feet underneath! But he crossed in safety. The bridge stood the trial. Then it had to be tried by storms. Might not a heavy gale wrench the cables from their fastenings? Gales and storms beat against it, and it stood. Might not rust eat off the wires? Time would tell; and time proved that the bridge could be relied on. "I am afraid to trust it, it looks so slender," said one of our party, shrinking back, when we visited the Falls a year afterward. "It has been tried," said the guide; "there is no danger;" and we crossed in safety.

A new steamboat has to be tried before passengers and freight can be trusted on board. A new railroad has its trial trips before it is thrown open to the public. A few years ago, at the opening of a railroad in Missouri, a train of cars filled with people, many of them gentlemen invited by the directors, set out from St. Louis on a trial trip. On swept the train. The party were in high spirits, when in an instant—crash, crash! Timbers split, joists snapped, one terrible plunge, and down went the cars through a breaking bridge into the river below, a heap of ruins. That bridge had been trusted before it had been tried.

We usually do not trust anything until it is tried. Boys dare not skate across a river until they have tried the new ice. The swing just put up on the tree is not deemed safe for the children until the rope is tried. A tried friend is a friend worth having.

The Bible tells us of something that is tried. "The word of the Lord is tried." Its declarations are tried. It declares that "God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish, but have everlasting life." Its promises are tried. "Him that cometh unto me I will in no wise cast out." John Bunyan, the wild tinker boy, went and found it so; John Newton, the swearing slave captain, went and found it so. And how many all over the world are ready to witness, this day, that they went to the Son of God, and found him a very precious Saviour from their sins.

"The word of the Lord is tried." But are its threatenings to be relied on? Yes; when it says, "Be not deceived; neither thieves, nor covetous, nor drunkards shall inherit the kingdom of God." Judas found it so, when it says, "The wrath of God cometh on the disobedient." Poor king Saul found it so, when it says, "Except a man be born again, he cannot see the kingdom of God." You must experience the happy change before you can enjoy the blessings of the kingdom.

"The word of God is tried." And then what? "He is a buckler to all who trust in him;" he is a sure friend. Ps. 30. In him are safety and protection from the sad effects of sin in this world, and its dreadful consequences hereafter.—Sel.

A PERSECUTOR'S END.

The Rev. Eugenio Kincaid states, that among the first converts in Ava were two men who held responsible offices about the palace. Some time after they had been baptized, a neighbor determined to report them to government, and drew up a paper, setting forth that these two men had forsaken the customs and religion of their fathers, were worshipping the foreigners' God, went every Sunday to the teacher's house, etc. He presented the paper to the neighbors of the two disciples, taking their names as witnesses, and saying that he should go and present the accusation on the next day. The two Christians heard of it, and went to Mr. Kincaid in great alarm, to consult as to what they should do. They said if they were accused to the government, the mildest sentence they could expect would be imprisonment for life at hard labor, and perhaps they would be killed. Mr. Kincaid told them that they could not flee from Ava, if they would; that he saw nothing he could do for them, and all that they could do was to trust in God.

He then knelt with them, and besought God to protect them, and deliver them from the power of their enemies. They also prayed, and soon left Mr. K., saying that they felt more calm, and could leave the matter with God. That night the persecutor was attacked with a dreadful disease in the bowels, which so distressed him that he roared like a madman, and his friends, as is too often the case with the heathen, left him to suffer and die alone. The two Christians whom he would have ruined then went and took care of him till he died, two or three days after his attack. The whole affair was well-known in the neighborhood, and from that time not a dog dare move his tongue against the Christians of Ava.

BABYLON

I CLIMBED the cliff; I crossed the rock; I trod the desert old; I passed the wild Arabian's tent, The Syrian shepherd's fold. Behind me far were haunts of men, Stretched into distant gray; While spread before me, lone and wide, The plain of Shinar lay,—

The boundless plain of Linjar, Where long, long ages back, Abdallah read the silent stars, And wrote their mystic track— Where art thou, gem of the rich earth, City of far renown, The glory of the proud Chaldee, The green earth's ancient crown?

Where lies the lake, that, gleaming wide, Gave back thy hundred towers? Where are thy gardens of delight, Thy cedar-shaded bowers? And where, Oh! where rolls rapidly Thine ever flashing river, Past marble gates, and columned towers, Guarding thy walls forever?

There is no voice of gladness here, No breath of song floats by; I hearken, but the moaning breeze Is all that makes reply. Solemn and lone the silent marsh Spreads endlessly around, And shapeless are the ruined heaps That strew the broken ground.

Sadly above huge outlines dim, Sighs the lone willow bough, The last, last voice of Babylon, Its on'y music now. Son of Mandane, by whose hand The doomed city fell, The swift feet of whose soldiery Climbed tower and citadel;

Thou foundest revelry and mirth, Thou foundest dance and song, Thou foundest many a banquet fair, And many a joyous throng; Like the death-angel camest thou, When men were care-bereft; And is this lone, waste wilderness The total thou hast left?

Oh! glorious were her palaces, And shrines of fretted gold; There rose the fane of Merodach, The house of Belus old; And busy life was in her streets, Where countless nations thronged; Light footsteps glided through her homes, And mirth to her belonged.

But prophet voices murmured, E'en in her festal halls, And angel fingers wrote her doom, Upon the palace walls. At midnight came the Persian, Mingling amid the crowd; He heeded not the beautiful, He stayed not for the proud.

False was her fated river, Heedless her gods of stone; He entered at her open gates; He passed—and she was gone. Her place on earth abideth not, Memorial she hath none; Darkness and ruin thou mayest find, But never Babylon.—Unknown.

Christianity

CHRISTIANITY.

There is to be found in the religious world not only a solid, substantial, consistent, and devoted Christianity, but there is to be found also what may be termed a pretty genteel sort of evangelicalism, which too well combines with the luxurious ease of the world and flesh. Such religion will not prepare the soul for sickness, death, and eternity. It will, at best, leave it a prey to most fearful doubts, or, still more to be feared, to the delusions of false peace. The way that leads to eternal life is much more narrow than many of our modern professors are aware of. The gate is too straight to allow all their trifling, and self-will, and fastidiousness, and carnal-mindedness, to press through it. The Gospel is a system of self-denial; its dictates teach us to strip ourselves that we may clothe others; they leave us hungry that we may have wherewith to feed others, and send us bare-footed among the thorns of the world, rather than silver-shod, with mincing steps, to walk at our ease amongst its snares.—From Richmond's Letters.

UNIVERSALISM.

By Charles Grandison Finney

UNIVERSALISM is an old refuge of lies. And here let me give you a case. Being out from home in my carriage, I overtook a young man and invited him to ride. Almost immediately he told me he was a Universalist, and came out strongly in defence of his system. I said to him—"I am not well and may not live long, and I do not dare to be deceived in this matter." He said, for his part, he was sure enough of its truth. He had heard smart men say so, and prove it from scripture. I said to him—I have no objection. There is a certain train of facts which I cannot account for, if Universalism be true. I have known families, once reputed orthodox, which were then upright, moral, and justly respected. These same families I have known become loose in morals, forsake the house of God, turn to strong drink, and become fearfully vicious. Such families, I have observed, along with this change, almost always become Universalists. This is one set of facts. On the other hand, I have never known a holy, prayerful Universalist backslide into orthodoxy—forsake his Universalism and his morality and degenerate into vice and orthodoxy by one uniform and simultaneous declension. I have known men reformed from drunkenness and vice, and then become orthodox; but I have never known men reform from vice into Universalism. In short, it seems to me that thousands of facts evince a natural sympathy between vice and Universalism on the one hand, and between virtue and Orthodoxy on the other hand.—Finney.

WAGES AND COST OF LIVING.

It is natural to suppose in hard times, as lately, that the relative cost of living and wages had changed in such a manner as to operate against the workingman. This may be true in individual cases, but industrial history goes to show that the reverse is true. A short time ago a table of wages and the cost of living was published. This gave in detail a statement with the prices of staple articles of commerce, covering a period of over six hundred years, up to the present time. In this table we are informed that in the thirteenth century the average wages did not exceed fifty cents a week, and the highest class of mechanics did not receive eighty cents a week. During the next century the increase was not fifteen cents. Since that time the increase has been graded until the last century, when the average wages reached $1.90 a week. At present the average labor in the same countries reaches $4.00 per week. This refers more particularly to farm work, which may be taken as an indication of other vocations. Going back again to the thirteenth century, we find that the price of wheat averages seventy-one cents a bushel, or an equivalent for eight and a half days' labor. At present wheat at wholesale is worth in Europe about $1.50, or two and a half days' labor. Meat has trebled in price during the past six centuries, while wages have increased sevenfold, and this applies not only to meats, wheat, etc., but also to other articles of commerce, many of which were in those days so dear as to be regarded as luxuries, but which now are considered necessaries, and within the reach of the poorest in the land. It also shows that these changes are more marked in countries where there is the greatest tendency to produce labor-saving machinery.

The Feelings of Kindness and Meanness

Nothing will more mightily convince a man of the truth of religion than to mark the difference in one's feelings when he does a kind deed and when he does a mean one.

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