Earlier text: The Object of CreationI HAD been taking tea at the house of a highly intelligent Christian lady, in an interior city, and talking, among other things, about her beautiful and commodious mansion, and the builder, by whom it had been most skillfully and economically rearranged, and almost rebuilt, since its purchase. We soon went to the weekly prayer-meeting; and that, by the way, in a storm of wind and rain which might have furnished an excuse, if not a good reason, for the lady’s staying at home. I had seen the builder referred to, and was quite struck at finding him in the desk, to take his turn, according to the custom in that church, in conducting the meeting. “Your friend, Mr. ——,” I ventured to whisper to the lady. “Yes,” she replied; “and I am as willing to hear him pray now as before our business transactions together.” The topic of the evening favoring, I reproduced the remark as one I had “once heard.” Whether its origin was understood beyond Mrs. —— and myself, I do not know; but I told, her at the close, that, judging by the visible effect of the remark on the little assembly, she had made the speech of the evening. When shall the time come that the prayers and exhortations of all church members shall be no less acceptable to their brethren and sisters who have had intimate business and social relations with them, than to others?—Sel. When God has fully prepared the heart for religious action, we need not fear that he will fail to find for us our appropriate work. He knows the work which is to be done, and the time of its being done, as well as the dispositions which are fitted for doing it. Be watchful, therefore; but wait also. A good soldier in the spirit of watchfulness is always ready for action; but he never anticipates, by a restless and unwise hurry of spirits, the orders of his commander.—Upham. The most common action of life—its every day, its every hour—is invested with solemn grandeur, when we think they extend their issues into eternity. Our hands are now sowing seed for that great harvest. We shall meet again all we are doing and have done. The graves shall give up their dead, and from the tombs of oblivion the past shall give up all that it holds in keeping, to be witness for, or against, us. Oh, think of that! In yonder hall of the Inquisition see what its effect on us should be. Within those blood-stained walls one is under examination. He has been assured that nothing he reveals shall be written for the purpose of being used against him. While making frank and ingenious confession, he suddenly stops. He is dumb—a mute. They ply him with questions, flatter him, threaten him; he answers not a word. Danger makes the senses quick. His ear has caught a sound; he listens; he ties his tongue.—An arras hangs behind him, and behind it he hears a pen running along the pages. The truth flashes. Behind that screen a scribe sits committing to the fatal page every word he says, and he shall meet it again on the day of trial. Ah! how solemn to think that there is such a pen going in Heaven, and entering on the books of judgment all we say or wish, all we think or do. Would to God we heard it—everywhere and always heard it! What a check! and what a stimulus! Are we about to sin, how strong a curb; if slow to duty, how sharp a spur. What motive to pray for the blood that blots out a guilty past, and for such grace as, in time to come, shall enable us to walk in God's statutes, to keep his commandments, and to do them. “Knowing therefore the terror of the Lord, we persuade men.”—Dr. Guthrie. Clearing up the Wilderness of the Soul.
Christians are very much like farms. Usually, at first, settlers clear up and cultivate about ten acres of ground just around the house. Of the whole hundred and sixty acres, only about ten or twenty acres are redeemed from the wilderness during the first year or two. After that, it is customary to cut away five acres or so a year. And gradually the farm is subdued. But it is seldom that a farm is redeemed and cultivated alike in all its parts. So God deals with us. Little by little, and through many degrees, he clears up the various parts of our nature, and subdues them from the wilderness, and brings them into a cultivated state. But there are unsubdued parts of our nature. And they are to be taught patience, meekness, humility, disinterestedness, kindness, and love. And many men that have gone through great trials, wondering what God means, have by-and-by come to a disclosure of the divine intention in that quietness and joyfulness of spirit which is wrought out in them.—Beecher. Genuine Prayer Brings Revival
DR. CUYLER, in the NEW YORK Independent, on the subject of prayer, says: “This is God’s appointed channel ‘to convey the blessings he designs to give,’ I sometimes think that there are no equal number of utterances by reputable people in which so many falsehoods are told as in public prayers. Loving words are often spoken by people whose hearts rankle with mean spites and malicious grudges. Sins are glibly confessed in prayer which, if anybody else should charge upon the speaker, he would grow red in the face with wrath. Words of solemn self-consecration are fluently uttered by persons who are living to themselves, and not to Jesus Christ. Such prayers are a mockery. They cut no channels for God’s blessings. But genuine prayer—born of contrition and soul thirst, poured out with faith and wrestling opportunity—breaks its way up to the throne of Infinite Love. Such prayer always brings a revival; nay, it is itself a revival.” Rest not in a mere rational conviction of the truth of the gospel, but reduce your faith to practice. Embrace the gospel as well as assent to its truth. If Christianity is true, it is the most important concern in the world. Avail yourselves of its precious invitations. Obey its salutary precepts and escape from the dangers of which it gives you warning.—Ladies' Repository. THERE are people who have a preternatural faculty for detecting evil in every man's character. They have a fatal scent for carrion. Their memory is like a museum I once saw in a medical college, and illustrates all the hideous distortions and monstrous growths, and revolting diseases, by which humanity can be troubled or afflicted. They think they have a wonderful knowledge of human nature. But it is a blunder to mistake Newgate Calendar for a biographical dictionary. A less offensive type of the same tendency leads some people to find apparent satisfaction in the discovery, and proclamation of the slightest defects in the habits of good men and the conduct of public institutions. They cannot talk about the benefits conferred by a great hospital without lamenting some insignificant blot in its laws, and some trifling want of prudence in its management. Speak to them about a man whose good works everybody is admiring, and they cool your ardor by regretting that he is so rough in his manner, or so smooth; that his temper is so hasty, or that he is so fond of applause. They seem to hold a brief, requiring them to prove the impossibility of human perfection. They detect the slightest alloy in the pure gold of human greatness. That there are spots in the sun is, with them, something more than an observed fact—it takes rank with a priori and necessary truths. There are people who, if they hear an organ, find out at once which are the poorest stops. If they listen to a great speaker, they remember nothing but some slip in the construction of a sentence, the consistency of a metaphor, or the evolution of an argument. While their friends are admiring the wealth and beauty of a tree whose branches are weighed down with fruit, they have discovered a solitary branch lost in the golden affluence on which nothing is hanging. Poor Hazlitt was sorely troubled with them in his time. “Littleness,” he said, “is their element, and they give a character of meanness to whatever they touch.”—Good Words. The Garb for the Sanctuary.
There was a time when good taste demanded the use of the plainest clothes in the sanctuary, when the wealthiest were distinguished for their conspicuous absence of personal adornment, and sartorial display was a mark of vulgarity at such times and places. But now-a-days, in the congregation, on the Sabbath, rich and poor alike seem on a desperate strain, the one to make some faint approximation to the other, the other to demonstrate to the one the utter hopelessness of the attempt. It would almost appear as if, whatever might be thought of the propriety of a modest garb in other places, the proper costume for the house of God, where, theoretically, we all go to be reminded of our common origin and destiny, were an agglomeration of all the jewelry, and all the chignons, and all the panniers, and all the feathers and furbelows, in one's wardrobe.—The wearer is to carry all this piled agony to the sanctuary as to a fair—as if her errand were not so much to praise as to be appraised—and there employ the sacred time in envious comparison of her own mountains of millinery with the Himalaya triumphs of her neighbor. Shall we ever get back to the standards of good taste and unobtrusive piety in this? Will not all good Christian people—especially those whose wealth and refinement make them the proper and only efficient leaders in such a reform—will not the pulpit of every church, and of every sect, unite in the effort to effect it?—Christian Union. How charming is that word, Heaven! where no tears will ever fall, no groans be heard, no sorrow be seen; where no sin will mar the perfect joy, no death bring it to an end. O weary heart, there is rest for you. O burdened heart, there is full pardon and holiness for you. Do sickness and pain make life a burden? Sickness and pain never enter there. Do sinners vex you? None but the holy are there. Do you wish perfect holiness and perfect bliss? You will find them there. Finding no immortality for man is the breath of life which God breathed into man's nostrils at the commencement of his mysterious existence, it remains to inquire if it resides in the “living soul,” which man, as the result of that action, immediately became. “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul.” On this point also it is proper to let the representatives of the popular view define their position. Prof. H. Mattison on the verse just quoted, says:— “That this act was the infusion of a spiritual nature into the body of Adam is evident from the following considerations: The phrase, ‘breath of life’ is rendered breath of lives by all Hebrew scholars. Not only did animal life then begin, but another and higher life which constituted him not only a mere animal, but a ‘living soul.’ He was a body before,—he is now more than a body, a soul and body united. If he was a ‘soul’ before, then how could he become such by the last act of creation? And if he was not a soul before, but now became one, then the soul must have been superadded to his former material nature.”—Discussion with Storrs, p. 14. “In the most distinct manner God shows us that man is a compound being, having a body and soul distinctly and separately created; the body out of the dust of the earth, the soul immediately breathed from God himself.” To the same end see the reasonings of Landis, Clark (D. W.), and others. Aware of the importance to their system of maintaining this interpretation, they very consistently rally to its support the flower of their strength. It is the redan of their works, and they cannot be blamed for being unwilling to surrender it without a decisive struggle. For if there is nothing in the inspired record of the formation of man, that record which undertakes to give us a correct view of his nature, to show that he is endowed with immortality, their system is not only shaken to its foundation, but even the foundation itself is seen to be wanting. The vital point, to which they bend all their energies, is somehow to show that a distinct entity, an intelligent part, an immortal soul, was brought near to that body as it lay there perfect in its organization, and thrust therein, which immediately began through the eyes of that body to see, through its ears to hear, through its lips to speak, and through its nerves to feel. Query: Was this soul capable of performing all these functions before it entered the body? If it was, why thrust it within this prison house? If it was not, will it be capable of performing them after it leaves the body? Heavy drafts are made on rhetoric in favor of this superadded soul. Figures of beauty are summoned to lend to the argument their aid. An avalanche of flowers is thrown upon it, to adorn its strength, or perchance to hide its weakness. But when we search for the logic, we find it a chain of sand. Right at the critical point, the argument fails to connect; and so after all their expenditure of effort, after all their lofty flights, and sweating toil, their conclusion comes out—blank assumption. Why? Because they are endeavoring to reach a result which they are dependent upon the text to establish, but which the text directly contradicts. The record does not say that God formed a body, and put therein a superadded soul, to use that body as an instrument; but he formed man of the dust. That which was formed of the dust was the man himself, not simply an instrument for the man to use when he should be put therein. Adam was just as essentially a man before the breath of life was imparted, as after that event. This was the difference: before, he was a dead man, afterward, a living one. The organs were all there ready for their proper action. It only needed the vitalizing principle of the breath of life to set them in motion. That came, and the lungs began to expand, the heart to beat, the blood to flow, and the limbs to move; then was exhibited all the phenomena of physical action: then, too, the brain began to act, and there was exhibited all the phenomena of mental action, perception, thought, memory, will, &c. The engine is an engine before the motive power is applied. The bolts, bars, pistons, cranks, shafts, and wheels, are all there. The parts designed to move are ready for action. But all is silent and still. Apply the steam, and it springs, as it were, into a thing of life, and gives forth all its marvelous exhibitions of celerity and power. So with man. When the breath of life was imparted, which, as we have seen was given in common to all the animal creation, that simply was applied which set the machine in motion. No separate and independent organization was added, but a change took place in the man himself. The man became something, or reached a condition which before he had not attained. The verb “became” is defined by Webster, “to pass from one state to another; to enter into some state or condition, by a change from another state or condition, or by assuming or receiving new properties or qualities, additional matter or a new character.” And Gen. 2:7, is then cited as an illustration of this definition. But it will be seen that none of these will fit the popular idea of the superadded soul; for that is not held to be simply a change in Adam’s condition, or a new property or quality of his being, or an addition of matter, or a new character; but a separate and independent entity, capable, without the body, of a higher existence than with it. The boy becomes a man; the acorn, an oak; the egg, an eagle; the chrysalis, a butterfly; but the capabilities of the change all inhere in the object which experiences it. A superadded, independent soul could not have been put into man, and be said to have become that soul. Yet it is said of Adam, that he, on receiving the breath of life, became, a living soul. An engine is put into a ship, and by its power propels it over the face of the deep; but the ship, by receiving the engine, does not become the engine, nor the engine the ship. No sophistry, even from the darkest depths of its alchemy, can bring up and attach to the word “become” a definition which will make it mean, as applied to any body, the addition of a distinct and separate organization to that body. To the inquiry of Prof. Mattison, “If he was ‘a soul’ before, then how could he become such by the last act of creation,” it may be replied, The antithesis is not based upon the word soul, but upon the word, living. This will become evident by trying to read the passage without this word: “And the Lord God breathed into his nostrils the breath of life, and man became a soul.” That is not it. He became a living soul. He was a soul before, but not a living soul. To thus speak of a dead soul, may provoke from some a sneer; nevertheless the Hebrew so uses the terms. See Num. 6:6: “He shall come at no dead body,” on which Cruden says, “in Hebrew, dead soul.” Kitto in his Relig. Encyclopedia, under the term Adam, says:— “And Jehovah God formed the man (Heb., the Adam) dust from the ground, and blew into his nostrils the breath of life, and man became a living animal. Some of our readers may be surprised at our having translated neph-phesh chaiyah by living animal. There are good interpreters and preachers who, confiding in the common translation, living soul, have maintained that here is intimated a distinctive pre-eminence above the inferior animals, as possessed of an immaterial and immortal spirit. But, however true that distinction is, and supported by abundant argument from both philosophy and the Scriptures, we should be acting unfaithfully if we were to assume its being contained or implied in this passage.” The “abundant argument from both philosophy and the Scriptures” for man’s immortal spirit, may be more difficult to find than many suppose. But this admission that nothing of the kind is implied in this passage, is a gratifying triumph of fair and candid criticism over what has been almost universally believed and taught. But we are not left to our own reasoning on this point; for inspiration itself has given us a comment upon the passage in question; and certainly it is safe to let one inspired writer explain the words of another. Paul, in 1 Cor. 15:44 and onward, is contrasting the first Adam with the second, and our present state with the future. He says: “There is a natural body and there is a spiritual body. And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening spirit.” Here Paul refers directly to the facts recorded in Gen. 2:7. In verse 47, he tells us the nature of this man that was made a living soul: “The first man is of the earth, earthy; the second man is the Lord from Heaven.” In verse 49 he says, “And as we have borne the image of the earthy,” have been, like Adam, living souls, “we shall also bear the image of the heavenly,” when our bodies are fashioned like unto his glorious body. Phil. 3:21. In verses 50 and 53, he tells us why it is necessary that this should be done, and how it will be accomplished: “Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. For this corruptible must put on incorruption, and this mortal must put on immortality.” Putting these declarations all together, what do we have? We have a very explicit statement that this first man, this living soul which Adam was made, was of the earth earthy, did not bear the image of the heavenly in its freedom from a decaying nature, did not possess that incorruption without which we cannot inherit the kingdom of God, and finally was mortal and corruptible. Would people allow these plain and weighty words of the apostle their true meaning upon this question, it would not only summarily arrest all controversy over the particular text under consideration, but leave small ground, at least from the teachings of the Scriptures, to argue for the natural immortality of man. But the terms “living soul” like the breath of life, are applied to all orders of the animate creation, to beasts and reptiles, as well as to man. The Hebrew words are nephesh chaiyah; and these words are in the very first chapter of Genesis four times applied to the lower orders of animals: Gen. 1:20, 21, 24, 30. On Gen. 1:21 Dr. A. Clarke offers this comment:— “Nephesh chaiyah; a general term to express all creatures endued with animal life, in any of its infinitely varied gradations, from the half-reasoning elephant down to the stupid potto, or lower still, to the polype, which seems equally to share the vegetable and animal life.” This is a valuable comment on the meaning of these words. He would have greatly enhanced the utility of that information, if he had told us that the same words are applied to man in Gen. 2:7. Prof. Bush in his notes on this latter text, says:— “The phrase living soul is in the foregoing narrative repeatedly applied to the inferior orders of animals which are not considered to be possessed of a ‘soul’ in the sense to which that term is applied to man. It would seem to mean the same, therefore, when spoken of man, that it does when spoken of beasts, viz: an animated being, a creature possessed of life and sensation.” And there is nothing in the term “living” to imply that the life with which Adam was then endowed would continue forever; for these living souls are said to die. Rev. 16:3: “And every living soul died in the sea.” Whether this means men navigating its surface or the animals living in its waters, it is equally to the point as showing that that which is designated by the terms “living soul,” whatever it is, is subject to death. Staggered by the fact (and unable to conceal it) that the terms “living soul” are applied to all animals, the advocates of man’s immortality then undertake to make the word “became” the pivot of their argument. Man “became” a living soul, but it is not said of the beasts that they became such; hence this must denote the addition of something to man which the animals did not receive. And in their anxiety to make this appear, they surreptitiously insert the idea that the animal life of man is derived from the dust of the ground, and that something of a higher nature was imparted to man by the breath of life which was breathed into him, and the living soul which he became. Thus Mr. Landis, in his work, “The Immortality of the Soul,” p. 141, says: “Hence something was to be added to the mere animal life derived from the dust of the ground.” Now, Mr. L. ought to know, and knowing, ought to have the candor to admit, that no life at all is derived from the dust of the ground. All the life that Adam had was imparted by the breath of life which God breathed into his nostrils, which breath all breathing animals, no matter how they got it, possessed as well as he. No emphasis can be attached to the word “became;” for everything that is called a living soul must by some process have become such. “Whatever was or is first became what it was or is.” Take the case of Eve. She was formed of a rib of Adam, made of pre-existent matter. It is not said of her that God breathed into her nostrils the breath of life, or that she became a living soul; yet no one claims that her nature was essentially different from that of Adam with whom she was associated, as a fitting companion. And it will be further seen that this word “became” can have no value in the argument, unless the absurd principle be first set up as truth, that whatever becomes anything must forever remain what it has become. Defenders of the popular view, by such reasoning reduce their argument to its last degree of attenuation; but here its assumption becomes so transparent, that it has no longer power to mislead, and needs no further reply. Avoiding Responsibility.
By George Ide Butler
The success of any cause is dependent upon a readiness to bear responsibility among those who have its interests at heart. Men are necessary to every cause to carry out its principles. How would our great rebellion have been put down had not men sprang from every hillside determined to work in some sphere for its accomplishment? The same principle holds good in every cause that occupies the attention of mankind. Money is important. Ideas are necessary. Sound principles are a great assistance; but men to take these and bring them to bear upon other men are an absolute necessity. No cause can succeed without the latter. Faithful men willing to bear burdens and sacrifice for their belief are the sheet anchor of any undertaking. Responsibilities must rest upon some one, or nothing will be done. We all realize there is great danger when unfaithful men are placed in positions of trust. But the danger is at least equally great when all stand back and assume no responsibilities at all. Never was there a cause so good and true but this course would give it a quietus. It seems to me one great danger that threatens our prosperity as a people is a shrinking from responsibility, for fear of being blamed. Instead of men ready to throw themselves into the work with heart and soul determined to succeed, we find many who might bless the cause by their efforts standing back and shrinking from doing anything unless their way is all marked out for them so plainly that they shall not endanger their reputation. In short, they will not walk at all unless they can walk by the clearest sight. They have no courage to attempt to walk by faith. There is a great difference so far as the prospect of accomplishing good is concerned, between standing waiting to be told just what we must do by somebody else, lest we make some mistake, and bravely reaching out after duty, earnestly seeking work in the Lord’s vineyard. A person who has ever employed hired help can realize the difference between men who are ready to anticipate your every wish and perform it, giving you no care, and the one who has to have every step pointed out requiring nearly as much labor and patience as to do it yourself. The one you would be apt to keep as long as possible, the other you would get rid of as soon as possible. I apprehend God can see as clearly as we and appreciate the difference between the two as well. Indeed we have many illustrations of this in the Bible. On the one hand, we have a bitter curse pronounced on Meroz, “because they came not to the help of the Lord,” and on the other the Lord’s evident approbation of him who said, “Here I am, send me.” We have no evidence that God had sent his prophets to Meroz and pointed out their way and made their duty exceedingly plain and urged them hard to go out against his enemies. Not the slightest reason have we to think so. But it was enough to bring this terrible curse upon that place that they knew his cause was needy of defenders, and would not embrace the call; they had not interest enough in it to do so. They thought quite likely, and the result proved it, that Deborah and Barak with the forces they led would succeed in discomfiting the enemies of Israel. Why should they interest themselves particularly, or expose themselves to unnecessary danger? Their course had all the marks of superior worldly wisdom. Should Barak succeed, they would reap the benefit. Should he fail, why they would escape the punishment likely to fall on those identified with his cause. But all this wisdom did not preserve them from the curse of God. Neither will a similar course in those who profess to love his cause now. God is the same yesterday, to-day, and forever. In the parable of the talents, Matt. 25:14, this thought is fully carried out. The talents, no doubt, represent the ability God has given us in any and every direction to do good with. It would hardly do to sit down and leave them unemployed. They must be traded with. They must be handled and kept in lively motion by the exchangers so as to157increase. This would require exertion on the part of those who hold them, and any one who has ever had any experience with money, the representative the Saviour has used to illustrate ability with, knows there is always some risk to run in using it. There may be a loss. There will be if care is not used in its management. But this consideration will not justify a man in letting it lie idle. Starvation and ruin will surely follow that course. The man with the one talent tried it. He was cast into “outer darkness” where there was “weeping and gnashing of teeth.” To the good servants who ran the risk bravely it was said, “Well done,” “enter thou into the joy of thy Lord.” Quite likely these, during their arduous efforts, were blamed by others for the course they pursued. Would that justify them in holding back and doing nothing? By no means. They were too much interested to stop and spend time to think of that. They were going to succeed. And surely they did. I have made up my mind that this cause is everything or nothing. We are the worst deceived people in the land, or we have a mighty truth—mighty beyond calculation. There is no half-way ground. Either we should give it up and confess our error like honest men, or we should be terribly in earnest. If this is the last message of mercy to the world designed to prepare a people for the coming of Christ, as we profess to believe, there is no way for us to do, consistent with common sense or Scripture, but to throw ourselves into it with all that we possess, and be determined that our influence shall always count on the right side. Then we shall cast a positive influence. When we do this, we shall certainly feel and be willing to assume responsibility. Nothing could keep us from it. The truth would be a part of our being and we always feel interested in anything that is so near to us as that. This cause wants just such men—nay, more, is suffering exceedingly for them. Not only for ministers to go forth and preach these truths, but for church elders, deacons, clerks, teachers in Sabbath-schools, colporters, and “helps” of all kinds. In fact, the whole body of the church ought to be of this description. Our only hope is in the development of such a body of earnest workers who will be steady, reliable, and always at their post, ready to dare, as well as do, for the Master’s cause. Then God will work through them with mighty power, and the message will close with victory over all our foes. Such as these are greatly needed here at Battle Creek. I have been here long enough to see a fearful want of faithful men of responsibility and means to stand shoulder to shoulder and always cast a positive influence for right in connection with the institutions which our people have planted and nurtured with their money—men of good judgment and executive ability, and above all, men of piety and moral worth. These are an absolute necessity. This want is so great that the Lord has spoken in reference to it, and two years have passed away, and what response has it met? Bro. Abbey is at the Institute faithfully toiling to help forward the noble work allotted to that institution. But where are the rest? At least a score of such men are needed—not preachers, but laymen of piety and influence, of judgment and means. We never can prosper as a people when light so clear as we have had on this point has been disregarded. We have tried this in several different directions in the past, and always with the same results. Others may look on and ridicule this light; but those of us who have been acquainted with the inner working of this cause know very well how it has been. Are we going to try it over again once more, and bring upon ourselves the difficulties and perplexities we have always met in pursuing this course, and the frown of God? or are we going to profit by the past, and act sensibly? These are thoughts I trust our people will consider. And I would ask of quite a number who have already felt this duty pressing upon them, but have held back for fear of being blamed, or for some other consequences unpleasant to themselves, What course do you intend to pursue? I believe God is in earnest with us; and while he gives us a chance to be useful, we should cheerfully embrace it. If we do not, the opportunity as well as the desire will surely leave us, and our hearts will be left desolate and drear as the heath in the desert. Whence comes this dread of bearing responsibilities? While in some cases individuals may have fears they should mar the cause they love by unskillfulness and lack of discernment, I verily believe far more decline from merely personal considerations. They might not have opportunity to make so much money. They might have more perplexity and care. And should they take a wrong course, it might bring them into a position that would be very unpleasant to their feelings. I am inclined to think these are the reasons why many are not willing to assume responsibilities. Are they sufficient to justify a man in standing back when there is work to do in the cause of God? By no means. If they are, they would have justified every public benefactor the world has ever seen in sitting quietly down and undertaking nothing. Garrison in his efforts against slavery, Washington in the war of liberty, Luther in the Reformation, and, far above all, our Lord Jesus Christ in coming down from Heaven and dying for men, would have done nothing had such motives actuated them. These motives are purely selfish, and will not stand the test of the Judgment. This cause, if it is what we believe it is, demands a spirit of sacrifice far exceeding anything the world has seen for ages. We have a great work to do and but a short time to do it in. The world is to be warned of its danger. Fearful calamities threaten the race. The judgments of God will soon fall upon the head of the wicked. Our work is to warn the people and beseech them in Christ’s stead to be reconciled to God. The difficulty is to get our people to realize the duties of their position. Many act as if they had a long time left to consider the matter in before they make up their mind to take hold of the work in earnest. If they have, we are terribly deceived as a people in the positions we hold. How much more we might accomplish if all realized this and were willing to take any place duty called them to fill. And should mistakes occur, and they be brought under temporary embarrassment, and they fall under censure, this would be very likely the means of teaching them a lesson more important for them than any other. We all love to be in prosperity and receive the praise of our brethren; but there is ten times the danger of being puffed up and losing the favor of God through the good opinion of others than there is of being injured by loss of their esteem. It is good to know in whom we trust; and I know of no way that we are so likely to obtain this knowledge as for a time to lose the praises of those in high position. It greatly strengthens the grace of humility, than which there is none more needed. And if our trust is in the right source, we shall find a sweet sense of God’s favor that is truly refreshing. Those who stand back for fear of personal consequences to themselves are likely to lose this precious experience, and may never learn those lessons of self-abasement that are designed to purify the dross and bring out the pure gold. So the very thing that causes some to stand back is that which, if properly received, would fit them for the kingdom of Heaven. We may rest assured we shall never go there on flowery beds of ease. We must taste of the bitter cup, and be baptized with the baptism of suffering as our Saviour was before us. Those that suffer with Christ shall reign with him. No other way is marked out before us. We are “joint-heirs with Christ; if so be that we suffer with him, that we may be glorified together.” Rom. 8:17. And while there is no blessing pronounced upon those who are “buffeted for their faults,” it is “acceptable to God” if we suffer for doing well, “and bear it patiently.” “For even hereunto were ye called; because Christ also suffered for us, leaving us an example, that ye should follow in his steps.” 1 Pet. 2:21. Here is a lesson many need to learn. So, dear friends, be willing to place yourselves in the school of Christ, and have a submissive spirit to learn the precious lessons he has to teach you. I have spoken thus far of the shrinking of many from taking responsibilities upon them. They are unwilling to risk anything. But there is danger that some among us, after they have accepted positions of trust, will manifest little interest in faithfully discharging these responsibilities. This I consider far worse, involving positive wrong. When a person accepts any position of trust connected with other’s interests, he is morally bound to faithfully discharge the same. He virtually agrees to do this. Every one so understands his action in accepting. The confidence of others is reposed in him, and it is nothing short of a betrayal of the same to be careless and take no interest in the matter. No one will dispute these positions. We know that they involve important consequences, and that allowance must be made for weak humanity. I could easily show that the Bible teaches the same in many places. The greater the responsibility, the greater the consequences following unfaithfulness. These things should be carefully considered by us all. Ministers take upon themselves important responsibilities in the care of souls. An unfaithful minister will meet a terrible doom if his example has been the means of destroying others. Officers and employees in our institutions hold important trusts, and much depends upon their faithfulness and upon their being possessed of the right spirit; for all the work will be affected by their course. Elders and officers of our churches also are in a position to influence others, and should be careful that every word and act is of the right character. May we all feel the same, so that it may be said to us at last, “Well done, good and faithful servant.” Battle Creek, April 26, 1872. Reform Dress.
By Roswell F. Cottrell
Two sisters in the faith, each naturally inclined to vanity in dress, and each wealthy enough for all practical purposes, several years since adopted the reform dress. To-day, one of them thanks God for the reform dress; because of what it has done for her, separating her from association with the vain and giddy votaries of pleasure, and shielding her from their pernicious influence. The other has abandoned the reform, and dresses in harmony with her friends and neighbors, that she may have an influence over them to lead them into the truth. Which has the strongest influence for good? Which will do most for the cause of God? and which will be most likely to perfect the Christian character, and get a full preparation for translation? R. F. COTTRELL.