We have already proved that the "little horn" is identical with the beast which all men are compelled to worship. In Dan. vii, 25, it is said of this power that "he shall speak great words against the Most High, and shall wear out the saints of the Most High, and think to change times and laws; and they shall be given into his hand until a time and times and the dividing of time."
Here, in this verse, are four specifications: 1. "He shall speak great words against the Most High." 2. He "shall wear out the saints of the Most High." 3. He "shall think to change times and laws," and, 4. "They shall be given into his hands until a time and times and the dividing of time."
Now we are led to ask, Who fulfilled this remarkable prophecy? Who spake great words against the Most High? wore out the saints of the Most High, and tried to change the law of God? Permit us to come right to the point, and ask another question: Who changed the Sabbath? Do you say it was the Lord Jesus Christ? Then he was the wicked power of which the prophet spoke in the above quotation! Did he, or did he not, fulfill the above prediction? No prevarication here! If he fulfilled one fourth of it, he fulfilled the remainder. Hence it was the Messiah that spake great words against the Most High, and wore out his saints! Believest thou all this? If not, don't accuse him of changing the Sabbath; for he is not guilty. He pleads not guilty, himself. Hear him, Matt. v, 17-19: "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do, and teach them, the same shall be called great in the kingdom of heaven."
Alexander Campbell, in his debate with Bishop Purcell, proves most positively that the Papal power has changed the ten commandments in fulfillment of Dan. vii, 25. He says: "It is a poor apology for this expurgation of the decalogue, that it is not so done in the Douay Bible. What myriads then through this fraud must have lived and died in the belief that the second commandment was no part of God's law. It is clearly proved that the pastors of the church struck out of God's ten words, which not only in the Old Testament, but in all revelation, are most emphatically regarded as the synopsis of all religion and morality. They have also made a ninth commandment out of the tenth, and their ninth in that independent position becomes identical with the seventh commandment, and makes God use tautology in the only instrument in the universe that he wrote with his own hand." p. 214.
It is unnecessary to quote from other Protestant authors on this point. Papists unitedly admit it. We will examine their testimony, and if it harmonizes with the prophecy, and with the above testimony from Mr. Campbell, we shall have a "three-fold cord which is not easily broken." The extracts we give are all from standard authors. The "Catholic Catechism of the Christian Religion" has the following questions and answers:
"Q. Say the third commandment.
"A. Remember that thou keep holy the Sabbath-day.
"Q. What does God ordain by this commandment?
"A. He ordains that we sanctify in a special manner this day on which he rested from the labor of creation.
"Q. What is this day of rest?
"A. The seventh day of the week, or Saturday; for he employed six days in creation, and rested on the seventh. Gen. ii, 2; Heb. iv, 1, &c.
"Q. Is it then Saturday we should sanctify, in order to obey the ordinance of God?
"A. During the old law, Saturday was the day sanctified; but the church, instructed by Jesus Christ and directed by the Spirit of God, has substituted Sunday for Saturday, so we now sanctify the first and not the seventh day. Sunday means, and now is, the day of the Lord.
"Q. Had the church power to make such change?
"A. Certainly, since the Spirit of God is her guide, the change is inspired by that Holy Spirit. The uniform, universal, and perpetual tradition of all ages and nations attest the antiquity of, and consequently the divine assent to, this change; even the bitterest enemies of God's church admit and adopt it."
Milner's "End of Controversy," a Catholic work, has the following:
"The first precept in the Bible is that of sanctifying the seventh day; God blessed the seventh day, and sanctified it. Gen. ii, 3. This precept was confirmed by God in the ten commandments: Remember the Sabbath-day to keep it holy; the seventh day is the Sabbath of the Lord thy God. Ex. xx. On the other hand, Christ declares that he is not come to destroy the law, but to fulfill it. Matt. v, 17. He himself observed the Sabbath; and as his "custom was, he went into the synagogue on the Sabbath-day." Luke iv, 16. His disciples likewise observed it—they "rested the Sabbath-day according to the commandment." Luke xxiii, 56. Yet with all this weight of Scripture authority for keeping the Sabbath, or seventh day holy, Protestants of all denominations make this a profane day, and transfer the obligation of it to the first day of the week, or the Sunday. Now what authority have they for doing this? None whatever, except the unwritten word, or tradition of the Catholic church, which declares that the apostles made the change in honor of Christ's resurrection, and the descent of the Holy Ghost upon that day of the week."
The following is from the "Catholic Christian Instructed," by Dr. Challoner:
"Q. What are the days which the church [not God] commands to be kept holy? A. 1. The Sundays, or the Lord's day, which we observe by apostolic tradition, instead of the Sabbath. 2. The feasts of our Lord's Nativity, or Christmas-day; his Circumcision, or New-Year's day; the Epiphany, or Twelfth-day; Easter-day, or the day of our Lord's Resurrection, with the Monday following; the day of our Lord's Ascension; Whit Sunday, or the day of the coming of the Holy Ghost, with the Monday following; Trinity Sunday; Corpus Christi, or the feasts of the blessed Sacrament. 3. We keep the days of the Annunciation, and Assumption of the blessed Virgin Mary; 4. We observe the feast of All Saints; of St. John Baptist; of the holy Apostles, St. Peter and St. Paul. 5. In this kingdom we keep the feast of St. Patrick, our principal patron."
Permit us to here say that this is all the authority there is for keeping Sunday. It stands on the same platform with "Ash Wednesday," "Holy Thursday," "Good Friday," or "St. Patrick's Day." There is as much authority in the Bible for devoting a day to that old Irish Catholic priest, by whom the Catholics affirm that the toads and snakes were driven from Ireland, as there is for keeping Sunday.
The reader will remember that we are now searching for the mark of the beast, or sign of his power. We have found the sign of the living God in the Sabbath of the fourth commandment. We may therefore expect to find that of his rival—the beast—in a rival Sabbath. Has the man of sin given us such a sign of138his power? He has. Read carefully the following from a Catholic catechism, called the "Abridgment of Christian Doctrine:"
"Q. How prove you that the church hath power to command feasts and holy days?
"A. By the very act of changing the Sabbath into Sunday, which Protestants allow of; and therefore they fondly contradict themselves, by keeping Sunday strictly, and breaking most other institutions commanded by the same church.
"Q. How prove you that?
"A. Because by keeping Sunday they acknowledge the church's power to ordain feasts, and to command them under sin; and not by keeping the rest by her commanded, they again deny, in fact, the same power."
The following is from the "Doctrinal Catechism," another Catholic work:
"Q. Have you any other way of proving that the church has power to institute festivals of precept?
"A. Had she not such power, she could not have done that in which all modern religionists agree with her;—she could not have substituted the observance of Sunday, the first day of the week, for the observance of Saturday, the seventh day, a change for which there is no Scriptural authority."
One more extract must close our evidence on this point:
"The word of God commandeth the seventh day to be the Sabbath of our Lord, and to be kept holy; you [Protestants] without any precept of scripture, change it to the first day of the week, only authorized by our traditions. Divers English Puritans oppose against this point, that the observation of the first day is proved out of scripture, where it is said the first day of the week. Acts xx, 7; 1 Cor. xvi, 2; Rev. i, 10. Have they not spun a fair thread in quoting these places. If we should produce no better for purgatory and prayers for the dead, invocation of the saints, and the like, they might have good cause indeed to laugh us to scorn; for where is it written that these were Sabbath-days in which those meetings were kept? Or, where is it ordained they should be always observed? Or where, which is the sum of all, is it decreed that the observation of the first day should abrogate or abolish the sanctifying of the seventh day, which God commanded everlastingly to be kept holy? Not one of those is expressed in the written word of God."
Here we find the mark of the beast. The very act of changing the Sabbath into Sunday, on the part of the Catholic church, without any authority from the Bible, is thrown out as a sign of her power. Reader, will you acknowledge the power of the "mother of harlots?" Are you aware that you are doing so every time you keep Sunday as a holy day? If not, read the following challenge from a Roman Catholic Bishop:
"I say, then, that I am a Catholic, by the grace of God, because I was led to see that some other authority besides the Bible and the Bible only, was necessary in order to prove many of the very points which all Protestants admit to be essential to Christianity. Protestants deny this, and declare that nothing is necessary to be believed but what can be proved from the Bible, and the Bible only—namely, from plain texts of Scripture. The whole question is therefore reduced into a nutshell; in proof or disproof of this, lies the proof or disproof of Protestantism. I do therefore solemnly challenge the Protestants of Ireland to prove by plain texts of Scripture the questions concerning the obligation of the Christian Sabbath. 1. That Christians may work on Saturday, the old seventh day. 2. That they are bound to keep holy the first day, namely, Sunday. 3. That they are not bound to keep holy the seventh day also."
Dear reader, will you accept this challenge? It was originally given to all the Protestants of Ireland; but it is now given, on our authority, to all the Protestants of America. Will you prove by plain texts of scripture that "Christians may work on Saturday, the old seventh day?" We will get down on our knees, and in that position make a journey to Mecca for the text, if you will give us the assurance it shall be found when we get there. God descended in awful grandeur upon Mt. Sinai, and while the thunders rolled down its base, and the lightnings flashed around his head, he proclaimed, "The seventh day is the Sabbath of the Lord; in it thou shalt not do any work." Show us where God has given us the privilege of working on the day upon which he said we should not do any work. Until you comply with this reasonable request, think it not strange that we prefer the safe side. "Behold to obey is better than sacrifice." 1 Sam. xv, 22.
It remains that a few words be said with regard to the future of the two classes of worshipers. Our text threatens the worshipers of the beast with "wrath without mixture," while another text promises those who keep the commandments of God a right to the tree of life, and an entrance through the gates into the city. Rev. xxii, 14.
The wrath threatened in the text is brought to view more definitely in the two succeeding chapters. "And I saw another sign in heaven, great and marvelous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire; and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, great and marvelous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints." Rev. xv, 1-3.
This sea of glass mingled with fire is the same one brought to view in Rev. iv, 1-6, but who stands upon it? Those who have obtained "the victory over the beast," his image, and mark. There is therefore no other way of gaining the privilege of "standing upon the sea of glass, and singing the song," but by gaining the victory over the beast. This we cannot do by tamely submitting to his requirements.
Do you inquire what this song is? Turn to the book of Exodus, and you will find an answer. God says, "Let my people go that they may serve me." But Pharaoh responds, "Who is the Lord that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go . . . . Get unto your burdens." Here Pharaoh required God's people to serve him. For weary years the warfare between the God of Israel and Pharaoh goes on. Who will prove the stronger? was a query that often arose, and was as often answered in different ways by those who watched the progress of the contest. Sometimes it may have seemed that Pharaoh was gaining the victory, at other times Jehovah was pouring his vials of wrath upon this proud monarch, and his wicked heart was humbled, and he plead with Moses to pray for him. Thus the scene changes almost daily, until, in all, ten plagues are poured out upon Egypt.
God's people resolve to have their liberty, and hence start for the land of Canaan. But Pharaoh is not to be beaten in that way. He give it up so? Never. The Hebrews must come back and serve him. So he with his soldiers pursues them into the midst of the sea. But the waters returned, and overthrew the horse and his rider. Now the children of Israel are safely delivered. Moses and the children of Israel now sing a song of deliverance. Thus will it be with those who overcome the beast and refuse his mark. They will sing, "Alleluia, the Lord God omnipotent reigneth." For hundreds of years the warfare between God and the beast has been going on; but God will prove himself the victor, and the beast and those who worship him will be cast into the "lake of fire burning with brimstone." Rev. xiv, 9-11; xix, 20.
The faithful and true Witness says, "Him that overcometh, will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name." Rev. iii, 12.
Why not make an effort to overcome the beast? What can hinder the overcomer entering in through the gates into the city? Sealed, and labeled, JESUS CHRIST, GARD OF GOD, HEAVENLY JERUSALEM. Praise God! the overcomer will go into the city.
Elijah once appealed to the worshipers of Baal in the following language: "How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him." 1 Kings xviii, 21. Permit us, in closing, to appeal to you, "How long will you halt between two opinions? if God be God, serve him," but if the beast be God, serve him. Remember that life or death is the result of your decision. God is now waiting to be gracious. The angel of mercy is now pleading with you to take hold of the commandments of God. Do, we beseech you, in the name of the God whom we serve, flee to the ark of safety, and seek for pardon through that blood which is sprinkled on the mercy-seat, over the ark of God's covenant, in the sanctuary in heaven. Amen.
Divine Instruction.
"I will instruct thee and teach thee in the way thou shalt go: I will guide thee with mine eye."—Ps. xxxii, 8.
Wilt thou instruct me? Here I wait,
Before thy feet, beneath thy throne,
A suppliant of a low estate,
And rich in want and woe alone.
Wilt thou instruct me? I am blind,
And stretch my groping hand for thine;
The mist deceives my weary mind
With glimmering lights that falsely shine.
Wilt thou instruct me? I am weak,
And cannot walk a step alone;
Far off appears the good I seek,
Far off, uncertain, and unknown.
Wilt thou instruct me? I am ill,
The leper not more sick than I :
Diseased in mind, and heart, and will,
Are not the healing waters nigh?
Wilt thou instruct me? I am faint—
Athirst and hungry for the food
That has no taste of earthly taint,
The soul's sustainment and its good.
Wilt thou instruct me? I have wept,
And blinder grew for every tear;
Resolved, and not a purpose kept,
Faltered, and failed, and fallen here.
Wilt thou instruct me? Thou hast said—
Oh faithful promise and most sweet—
Thine eye my ways of life shall guide,
Fed, healed, and strengthened at thy feet.
E. L. E.
Steadfast.
By J. G. Cheal
NOTHING is more necessary to success in life than decision, and nothing is more essential to moral life than to be “steadfast, immovable, always abounding in the work of the Lord,” having on the whole armor, being able at all times to give an answer to every one that asketh us a reason of the hope that is in us, with meekness and fear. 1 Cor. xv, 58; 1 Pet. iii, 15.
It was never intended by the Lord of Life that we139should settle down into the belief of our fathers, receiving what they received, rejecting what they rejected, with no further reason for the hope within us, and no stronger evidence of divine approval. His instructions to his disciples are proof positive that no foundation is sure which is not grounded in him. “Many shall come in my name, and shall deceive many,” was his warning in connection with the history of the church; and then, as if to guard his followers against all such impostors, he enjoins upon them to “search the Scriptures,” with the assurance, “they are they which testify of me.” Matt. xxiv, 4; John v, 39.
In no case is it safe to follow the world, or rely upon the traditions of men. Says Jesus, “If ye were of the world, the world would love his own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” The love of the world is enmity against God. No one can measure the religion of Jesus Christ by such an uncertain rule. “In vain do they worship me, teaching for doctrines the commandments of men.” Paul was “more exceedingly zealous of the traditions of the fathers,” yet he cautions his brethren thus: “Beware lest any man spoil you through philosophy or vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.” John xv, 18; Matt. xv, 9; Col. ii, 8.
What the world acknowledge to be truth may satisfy the indifferent, but the truly zealous adherent of truth will require something more. Though the world were enshrined in the darkness of Pagan superstition, this principle denounces the efforts of the Christians to introduce the light of the gospel into every community. It stays the progress of every good work, and paralyzes the arm of every radical reformer.
What doth it matter though the world oppose us? Opposition can never excuse us from duty. The primitive Christians, as well as the reformers in all ages, were besieged with opposition on every hand. The established religionists assailed them with the same bitter hatred that moved the civil authorities. They were driven from city to city, persecuted from prison to prison, scourged, beaten, subjected to every possible insult and injury, yet they stood bold and defiant, adhering to their principles to the last, and, in many cases, attesting with their blood the sincerity of their convictions.
What if individuals oppose us? Did not the jealous Saul seek the life of David? Did not the wicked Babylonians oppose Daniel? Did not the envious Jews demand the blood of the Son of God? Did not their children murder his disciples? In short, has not every reformer, since the earliest record, been obliged to face all kinds of opposition, undergo all manner of trials, and row against the most violent storms of prejudice and popular opinion?
The issue of every exertion rests with God, and shall we distrust Jehovah? To us the message comes, “Go ye into the vineyard, and whatsoever is right I will give you.” Matt. xx, 4. To us it is given to labor, and we shall reap in due time if we faint not.
J. G. CHEAL.
Port Byron, N. Y.
The People are yet too Many.
By F. Gould
THESE words the Lord spoke to Gideon in reference to going out to conquer the Midianites. It was God's plan to reduce the army before the work could be accomplished. Says the Lord, "Whosoever is fearful and afraid, let him return and depart." More than one half of his army returned; and the Lord said unto Gideon, "The people are yet too many." The remaining portion of his army were yet to be tried and tested to prove their loyalty. The test then given reduced his army to 300 brave, tried, and loyal men. With this little band he gained the victory. It appears his success did not depend upon numbers, but upon the courage, loyalty, and discipline of those engaged.
Let us for a moment compare the above circumstances with Israel at the present time, who profess to be watching and waiting for the coming of Christ and see if there is not a parallel.
The proclamation of the first and second angels' messages brought out from the world and the different churches a class of people who were exultant with the thought that Christ would soon come to translate them, and usher them in to enjoy the glories of that better kingdom, victorious over all sin, death, and the grave. But in this they were disappointed. Their courage must be tested. Their faith and confidence in God must be tried. They must be disciplined and trained in the school of Christ. They must acknowledge their allegiance to the righteous government of God, and follow in the footsteps of their glorious Leader.
The searching and sanctifying truths of the third angel's message are calculated to accomplish this work. A large class of Adventists have rejected this message. Thus the army is reduced. The way seems too straight for them. But there are a few who are resolved to fight till the battle is over, and bear away a glorious victory. This is the class which the Revelator saw that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. Rev. xv, 2.
In connection with the Sabbath of the fourth commandment, there are other testing truths. I have often heard some remark who profess the present truth, that if we did not endorse Sr. White's visions and did not practice feet-washing in the church, they would go with the body. I fear such, like a portion of Gideon's army, will fail to share in the last great victory and perish by the way. Principles that are calculated to correct the erring, and lead to acts of Christian humility, should be cherished. The remarks of Bro. White in Review Vol. xxi, No. 21, are very appropriate in relation to the Christian level. Brethren do we appreciate them? Let us strive to avoid the two extremes into which so many fall, and seek to rise higher in the scale of moral purity and excellence; seek that Christian level which elevates, and prompts to noble deeds of virtue, goodness, and truth.
F. GOULD.
East Brookfield, Vt.
A Pastor's Reputation.
By John Angell James
A MINISTER'S character is the lock of his strength; and if once this is sacrificed, he is, like poor Samson shorn of his hair, a poor, feeble, faltering creature, the pity of his friends, and the derision of his enemies. I would not have bad ministers screened, nor would I have good ones maligned. When a preacher of righteousness has stood in the way of sinners, and walked in the counsel of the ungodly, he should never again open his lips in the great congregation, until his repentance is as notorious as his sin. But while his character is unsullied, his friends should preserve it with as much care against the tongue of the slanderer, as they would his life against the hand of the assassin.
When I consider the restless malignity of the great enemy of God and holiness, and add to this his subtlety and craft; when I consider how much his malice would be gratified, and his schemes promoted, by blackening the character of the minister of the Gospel; when I consider what a multitude of creatures there are who are his vassals, and under his influence, creatures so destitute of moral principle, and so filled with venomous spite against religion, as to be prepared to go any lengths in maligning the righteous, and especially their ministers, I can account for it on no other ground than that of a special interposition of providence, that the reputation of Christian pastors is not more frequently attacked by slander, and destroyed by calumny.
But probably we see in this, as in other cases, that wise arrangement of Providence by which things of delicacy and consequence are preserved, by calling forth greater solicitude for their safety. Church members should, therefore, be tremblingly alive to the importance of defending their minister's character. They should neither expect to see him perfect, nor hunt after his imperfections—imperfections, which, after all, may be consistent with not only real, but eminent piety—they should not take pleasure in either magnifying or looking at them; but make all reasonable excuse for them, and endeavor to lose sight of his infirmities in his virtues, as they do the spots of the sun amidst the blaze of radiance with which they are surrounded.
Let them not be the subject of conversation even between yourselves, much less before your children, servants and the world. If you talk of his faults in derision, who will speak of his excellences with admiration? Do not look at him with suspicion, but repose an honorable confidence in his character. Do not make him an offender for a word, and refuse to him that charity and candor of judgment which would be granted to every one else. Do not magnify indiscretions into immoralities, and exact from him that absolute perfection which in your own case you find to be unattainable.
Beware of whispers, innuendoes, significant nods, and that slanderous silence, which is more defamatory than the broadest accusation. Defend him against the groundless attacks of others. Never hear him spoken of with undeserved reproach, without indignantly repelling the shafts of calumny. Express your firm and dignified displeasure against the whitting that would make him ridiculous, the scorner that would make him contemptible, and the defamer that would brand him as immoral.—John Angell James.
I Will Give Liberally.
By Nevins
It is a good resolution, founded on good reasons, some of which I will state, in the hope that others may be induced to come to a similar determination.
I will give liberally, for the following reasons, viz.
1. Because the objects for which I am called upon to give are great and noble. It is the cause of letters and religion, of man and God, for which my donations are wanted. The interests of time and eternity both are involved in it. Now, it is a shame to give calculatingly and sparingly to such a cause, and for such objects. If one gives at all, he should give liberally. Nothing can justify a person's putting in only two mites, but its being all his living.
2. My means either enable me now to give liberally, or by economy and self-denial, may be so increased as to enable me to give liberally. I will give liberally so long as I do not resort to economy and self-denial; and if I do resort to them, that will enable me to give liberally.
3. I will give liberally, because I have received liberally. God has given liberally. He has not only filled my cup, but made it run over. He has given me "good measure, pressed down, and shaken together, and running over." I will imitate him in my gifts to others, and especially in my donations to his cause.
4. I am liberal in my expenditures, and therefore I will be in my donations. Why should I spend much and give little? It is not because spending is more blessed. No, it is giving that is said to be more blessed. The conduct of a man, whose expenditures are large and his donations small, is literally monstrous. I will not act so out of proportion. If I must retrench, I will retrench from my expenditures, and not from my benefactions.
5. The time for giving is short, and therefore I will give liberally while I have the opportunity of giving at all. Soon I shall be compelled to have done giving.
6. A blessing is promised to liberal giving, and I want it. The liberal soul shall be made fat. Therefore I will be liberal. "And he that watereth, shall be watered also himself." Then I will water. "There is that scattereth and yet increaseth." Therefore I will scatter; and not sparingly, but bountifully; for "he which soweth sparingly, shall reap also sparingly; and he which soweth bountifully, shall reap also bountifully."
7. I will give liberally, because it is not a clear gift, it is a loan. "He that has pity upon the poor lendeth unto the Lord;" lendeth to the best of pay-masters, on the best security, and at the highest rate of interest; for he renders double, aye, a hundred fold in this life, to say nothing of the life to come. I will lend him liberally.
8. I will give liberally, because the times are hard where the Gospel is not.
9. I will give liberally, because there are many who would, but cannot; and many that can, but will not. It is so much the more necessary, therefore, that they should who are both able and inclined. I used to say, "I will not give liberally, because others do not. There is a richer man than I am, who does not give so much as I do." But now, from the same premises, I draw the opposite conclusion. Because others do not give liberally, I will.
10. I have sometimes tried giving liberally, and I do not believe I have ever lost anything by it. I have seen others try it, and they did not seem to lose anything by it; and on the whole, I think a man is in no great danger of losing, who puts liberally into the treasury of the Lord and possessor of all things, and the giver of every good and perfect gift.
11. And finally, when I ask myself if I shall ever be sorry for giving liberally, I hear from within a prompt and most decided negative, "No, never."
Wherefore I conclude that I will give liberally. It is a good resolution, I am certain; and now I will take care that I do not spoil it all by putting an illiberal construction on liberally. I will understand it as meaning freely, cheerfully, largely, whether the lexicographers say so or not; or, in other words, as meaning what I ought to give, and a little more. I will tell you how I will do. An object being presented to me, when I have ascertained what justice requires me to give, I will add something, lest, through insidious selfishness, I may have underrated my ability; and that, if I err, I may be sure to err on the right side. Then I will add a little to my donation out of generosity. And when I have counted out what justice requires, and what generosity of her free will offers, then I will think of Him, who, though he was rich, for our sakes became poor, that we, through his poverty, might be rich; and I say not that I will add a little more, but, how can I keep back anything?
"Were the whole realm of nature mine,
"That were a present for too small:
"Love so amazing, so divine,
"Demands my soul, my life, my all." —Nevins.
Wash Me Clean.
A DEAR little child was extremely sick, and given up by the physicians to die. Still her friends were anxious to do something to allay the terrible suffering, and a succession of cold baths was found to be the only thing that offered any relief. The little sufferer, burning with fever, longed for the cool water; and she seemed to think the good was in proportion to the feeling of cleanliness. Every time she was laid in the bath she would say, "Wash me clean this time, mother; wash me clean." And just before the last moment she whispered, "Wash me clean."
I never hear this little incident repeated but I think how many times the Christian heart, struggling in its sin, weary, longing for spiritual cleansing and health and life, pleads, in the dying child's words for help, "Wash me clean." So like is it to the deep want of his mortal, painful, helpless soul-sickness, when he has tried all remedies and failed,—self-righteousness, self-help, and self-hope all gone.
It was too late for that little one; all the mother's love and care and agony could not save her. But, thanks to One who has almighty strength, and faithfulness to do, it is never too late in earnest to pray, "Wash me thoroughly from mine iniquity, and cleanse me from my sins."
And the washing may be as thorough and the cleansing as deep as his heart shall desire.—Sel.
Eastern Tour.
We very much regretted the necessity of disappointing the friends at Memphis, Mich., Aug. 15th. For several reasons, either of them we think a sufficient excuse, we decided to remain at home one week later. We were glad to learn that the tent company remained, so that the disappointment was not so great as it otherwise would have been.
Sabbath and first-day, Aug. 22d and 23d, we were with the brethren at Somerset, N. Y., in feeble bodily health, yet the meeting possessed considerable interest. There was quite a gathering from towns around. We enjoyed rest of body and mind exceedingly in the Lindsay, Gaskell, and Aldrich families, before and after the meetings. These people know how to make pilgrims comfortable and happy. The brethren very liberally helped us on our way by donations, outside of their systematic benevolence.
The 29th and 30th we were with the New-York tent, at Port Byron. The heavy and continuous rains, and bad location for the tent, made this meeting almost a failure. We were happy to meet with brethren J. N. Andrews, N. Fuller, and C. O. Taylor, and several others of the old friends of the cause, at this meeting, and consult with them in reference to the charts and other matters pertaining to the cause.
We think that the vicinity of Olcott would be an excellent location for Bro. Andrews, where he and his could be tenderly cared for, and Bro. A. be left free to give his whole time and strength to building up the churches in the State. In no way, we think, can these brethren, or the church at Adam's Center, so well advance the cause in the State of New York, as to have a special care for Bro. Andrews. He is ever disposed to do too much, to go beyond his strength to advance the cause, and it must be a pleasure to any whole-hearted body of brethren to have a special care for such a man.
We are happy to learn that Bro. Andrews has become a very thorough laborer in organizing and building up churches. His caution and fine feelings have in time past held him from that plain testimony, and that thorough work which the state of the cause demanded. Having taken the position of a faithful and thorough laborer, his caution, fine feelings and sound judgment make him a laborer in the cause, of priceless value. The brethren must see that he does not labor too hard, and lift from him every burden possible, lest he break down in health, and his excellent labor and counsel be lost to the cause.
September 5th and 6th we were with Brn. Loughborough and Hull at the tent in Manchester, N. H. Mrs. W. remained with the little company in the vicinity of Boston. The congregations at Manchester were large and very attentive. Sunday afternoon the tent was more than full, and in the evening not less than fifteen hundred people came to the tent. Perfect order prevailed, and the preachers were treated with great respect. Policemen came on the ground to keep order, but found nothing to do. The people of Manchester were greatly disappointed to see a Second Advent meeting conducted in a manner to gain universal respect.
The Adventists of Manchester, (those who are worthy the name) seemed deeply interested in the meeting, and offered more homes for preachers than they could occupy. A good impression is made in Manchester, and a good blow is struck in the East. A favorable report of this meeting will extend abroad.
Sept. 12 and 13, accompanied by Mrs. W., we were again at Manchester. A cold storm Sunday morning drove us from the tent to Smyth's hall, where the congregation increased to about one thousand in the evening. After Bro. Hull closed his sermon, we made a few remarks in relation to the Seventh-day Adventists and their present operations, and introduced Mrs. W. to the audience, who listened to her for about fifteen minutes with almost breathless silence. The meetings were to be continued in the hall for another week, at the close of which, as we now learn, Bro. Hull left to meet his family in Indiana, and Bro. Loughborough stays a week longer.
The 18th we came to this place, where we found Bro. Howland and family firm in the faith as when we were with them sixteen years since. Here we had our first impressions of duty to preach and publish the message. In this place we chopped cord-wood sixteen years since to support our family, and get means to attend a conference in Connecticut, the first under the message. With this family we have ever found true friends and a hospitable home. Mrs. W. will remain here a few weeks, and prepare her third volume of Spiritual Gifts for the press, while we complete the Charts.