Earlier text: Secret SocietiesMore Signs.
By C. S. Veeder
The day of God's wrath is approaching. The signs of his coming are fast being fulfilled. The distress of nations, spoken of in Luke 21:25, is beginning to be felt. Men's hearts are failing them for fear, and for looking after those things that are coming on the earth. Although many attempt to explain away by natural causes the pestilences and diseases that are at present pervading the land, yet Adventists cannot fail to perceive the hand of God in them. We think it is warning of the last days, or, rather, it is a forerunner of more direful calamities to be visited upon the nations that forget God. The horse, in this country, has been almost an object of worship. Men of means and ability, and of high, social, and political, and we will not except religious, standing, have taken a great interest in cultivating and improving the breed. Large sums of money have been expended in building and preparing race-courses for the purpose of testing their speed, and weeks of time have been devoted by thousands of people in attending and witnessing these races. The winner's name, his achievements, pedigree, owner, and all other points of interest, have been heralded abroad by the public press, and the animal has truly been idolized, by thousands, for his qualities. Men's minds have been led from things of a serious nature to those of such a demoralizing nature as horse-racing, which is but a feature of gambling. It has become one of the great sins of the day, and we believe it has come up before God as offensive, because it is one of the things that make people forget him. We believe it to be right to have horses, and good horses, for the service of man, to aid him in the business affairs of life; but to exalt them above measure, to give them our best time, our talents, and money, for the purpose of competing for the superiority, to the neglect of our eternal interests and God's requirements, is a sin of no small degree. Is it not God visiting calamity upon us for this thing? Again, it becomes all God's people to wean themselves from certain kinds of food, such as flesh-meats; for already large numbers of fowls, a kind of food which many of our friends have indulged in, have shown symptoms of disease, which might be communicated to the person who ate them. Who would not rather abstain from eating that which might possibly be diseased than to run any risk by gratifying his perverted appetite? And who can tell but that cattle and sheep will next be suffering from some disease that will make it dangerous to use their flesh for food, or even to use milk and butter from cows? Are not health reformers almost walking by sight now? Those who have laid aside this kind of food will thank God for the precious light of truth which led them to abandon these things, and overcome their appetite for them. We believe that health reform is inseparably connected with the third angel's message, and it is God's design to have a people who have overcome their former wrong habits of eating, as well as all other sins. Let us take warning by the signs of the times, and be prepared for whatever is our future. Laying up Treasures upon Earth.
By C. A. Osgood
This the Saviour forbade his disciples to do. Those to whom he addressed himself in his sermon on the mount, had a greater work than this to do—the work of publishing the gospel to the ends of the earth. So now, as the second coming of the Lord draws near, his disciples have a greater work to do, in proclaiming the third angel’s note of warning, and in exhorting the people to keep the commandments of God. To this great and good work, our time, our influence, our talents, our all, should be devoted. In spreading truth, money or property is needed. Our Lord did not forbid men to labor with their hands, to sow the grain, or reap the harvests, or to engage busily and faithfully in useful employments. Men may innocently acquire a small amount of property, if in this they have the glory of God in view. They may properly acquire just as much as they can best use in the service of God, and no more. To lay it up for selfish purposes, is forbidden. “Lay not up for yourselves treasures upon earth.” Earthly riches are uncertain. These treasures are not safe. Garments laid up become moth-eaten. Metals are corrupted by rust. Thieves break in and carry off our property. Floods may wash away dwellings or other property. Fires may burn up our houses and barns, with all they contain. And if we have property insured against losses, as it is called, the insurance companies may fail. So we see that property insured in this earth is not secure. Earthly wealth is a hindrance to men’s piety and salvation. The most of those who have great possessions here, feel no interest to gain wealth in the world to come. “Great possessions” hindered the young man who came to Jesus to ask how he might obtain eternal life, from following Jesus, and gaining that life. This is one of the thorns “that chokes the word” of God in some hearts where it is sown. Riches are deceitful. How many vainly suppose that these can make them happy! How many feel that to get and keep them, is the great object to live for! How deluded they are! Yea, how deluded many of the professed disciples of Christ are! Their treasures and their hearts are here, and yet they dream of going to Heaven! They make most earnest and persistent efforts to lay up treasures here, yet hope to be happy in the world to come by making a few feeble efforts, by offering a few faint prayers! Our Saviour exclaimed, “How hardly shall they that have riches enter into the kingdom of God!” The possession of wealth, to say the least, makes it hard to gain salvation. And yet multitudes are seeking with the utmost anxiety and earnestness those very things which will almost certainly prevent them from gaining everlasting life. Being overcharged with the “cares of this life” is what the people of God are cautioned against just now. This is an age in which the multitude are crazy after wealth. Doubtless Satan expects to ruin many of the Advent people by catching them in this snare. If they do not heed the warning not to be overcharged with the “cares of this life,” “that day will come upon them unawares.” Reader, be admonished to heed the Saviour’s warning. Do not be deluded with the love of wealth, but “lay up in store a good foundation against the time to come, that you may lay hold on eternal life.” On the 25th of February, 1758, Voltaire penned the following blasphemy: “Twenty years more, and God will be in a pretty plight.” Let us see what was taking place precisely at the time indicated. On the 25th of February, 1778, Voltaire was lying, as was thought, on his bed of death. Racked and tortured by remorse for past misdeeds, he was most anxious to propitiate the God whom he had insulted, and the church which he and his band had sworn to destroy; and hence he resolved on addressing a minister of religion, in order to receive the sacrament of reconciliation. On the 26th, then, he wrote the following letter to the Abbe Gaultier: “You promised me, sir, to come and hear me. I entreat you to take the trouble to call as soon as possible.” The Abbe went at once. A few days later, in the presence of the same Abbe Gaultier, the Abbe Mignot, and the Marquis de Villeveille, the dying man made the following declaration: “I, the undersigned, declare, that, for these four days past, having been afflicted with a vomiting of blood, at the age of eighty-four, and not being able to drag myself to church, the Rev., Rector of St. Sulpice, having been pleased to add in his other good works, that of sending to me the Abbe Gaultier, a priest, I confessed to him, and if it pleased God to dispose of me, I die in the holy Catholic church, in which I was born, hoping that the divine mercy will pardon all my faults. If ever I have scandalized the church, I ask pardon of God and the church. March 2, 1778. Voltaire.” This document was deposited with Mons. Momet, Notary at Paris. It was also, with permission of Voltaire, carried to the Rector of St. Sulpice, and to the Archbishop of Paris, in order that they might say whether or not the declaration was sufficiently explicit and satisfactory. Twice before, when dangerously ill, the wretched man had made abject retractions. But these he not only rejected when restored to health, but, passing from bad to worse, he poured out fuller vials of his wrath against God and Christianity. It was then of necessity to receive the most solemn and full abjuration of past infidelities. When Gaultier returned with the archiepiscopal answer, he was refused admission to the dying man. The arch-conspirators trembled at the apostasy of their hero; and dreading the ridicule which would fall upon themselves, it was determined not to allow any minister of religion thenceforth to visit him. Finding himself thus cut off from the consolations of religion, Voltaire became infuriated, no reproach, no curse being deemed bad enough for the D’Alemberts and Diderot, who guarded him. “Begone! I could have done without you all; but you could not have existed without me—and what wretched glory have you procured me!” And then praying, and next blaspheming, now saying, “O Christ,” and next, “I am abandoned by God and man,” he wasted away his life, ceasing to curse, and blaspheme, and live, on the 30th of May, 1778. These facts were made public by Mons. Tronchin, a Protestant physician from Geneva, who attended him almost to the last. Horrified at what he had witnessed, he declared that to see all the furies of Orestes, one only had to be present at the death of Voltaire—(“Pour voir toutes les furies d’Orestes, il n’y avait qu’à se trouver à la mort de Voltaire.”) “Such a spectacle,” he adds, “would benefit the young, who are in danger of losing the precious helps of religion.” The Marechal de Richelieu, too, was so terrified at what he saw, that he left the bedside of Voltaire, declaring that, “the sight was too horrible for endurance.” Vilette, the friend of Voltaire, and of course, his copier Monke denied these statements, just as the friends of Cæsar denied the resurrection of our divine Lord; but the great philosopher, Mons. de Luc, whose learning, integrity, and position, were of the highest, honestly repeated and confirmed what had been publicly and truthfully stated about the terrors of death that had haunted Voltaire. I will transcribe a portion of his letter. De Luc was then in his fifty-first year. This letter is dated Windsor, Oct. 23, 1785: “Being at Paris in 1781, I was often in company with Mons. Tronchin. He was an old acquaintance of Voltaire’s at Geneva, whence he came to Paris, in quality of first physician to the father of the late Duke of Orleans. He was called in during Voltaire’s last illness, and I have heard him repeat all these circumstances about which Paris and the whole world were at that time speaking, respecting the horrid state of the impious man’s soul, at the approach of death. Mons. Tronchin did everything in his power to calm him (for the agitation he was in was so violent that no remedies could take effect) but could not succeed; and unable to endure the horror which he felt at the peculiar nature of his frantic rage, he abandoned him. Mons. Tronchin immediately published in all companies the real facts. This he did to furnish a dreadful lesson to those who calculate on being able when on their death-bed to investigate the dispositions most proper to appear in before the Judgment-seat of God. At that period, not only the state of the body, but also the condition of the soul may frustrate their hopes of making so awful an investigation; for justice and sanctity, as well as goodness, are attributes of God; and he sometimes, as a wholesome admonition to mankind, permits the punishments denounced against the impious man to begin even in this life, with the tortures of remorse.” Such are the facts relative to the wretched end of Voltaire—facts evidenced by Tronchin and Richelieu, and believed in, as De Luc assures us, by the whole of Paris, and spoken of throughout the entire world.—London Popular Journal. MEN of business, believe me, there is now and then a profitable venture in doing nothing at all. In the power to put business aside, and abiding now and then in perfect quiet, things sometimes solve themselves, when we give them that advantage, which refuse to come clear for all our trying. We all know how, by simply taking some perplexity into the deepest silence this side death—a good night's sleep—we can do better sometimes than if we sat up and wrought at a task all night. When Matthew Murray, of Leeds, wanted to see his way through some sore perplexity in his inventions, and all other effort was of no use, he rested day and night from all noise, and all effort, except the effort an active man has to keep himself quiet, and then the thing he wanted would steal in and look at him, and light on him, and stay as birds used to light on the old hermits, no more afraid of them than of the trees under which they sat. And mothers, you may care and toil incessantly for your little ones, never resting a moment in your devotion; and then because you never do be quiet, but enter into your very closet with a little frock to mend, you shall never be quite able to take the whole sunlight and sum of your motherhood into your heart. You will be so full of care about the bread that perishes as to miss the bread that cometh down from Heaven. No person in the world needs so much now and then to be still, and open her soul only to the silence, as an earnest, energetic, whole-hearted mother. The eternal activity is almost sure to run at last into shallows.—Independent. Was it Chance?
By Dr. Guthrie
I was in the habit of visiting a decent widow, as paralysis made it impossible for her to attend church. She was tended by a very dutiful daughter, who, working at a flax mill in the neighborhood, toiled hard, and contented herself with plain dress and simple fare that she might help to maintain her mother. Before leaving the cottage for her work, she was in the habit of heaping up the refuse of the mill in the grate and kindling it. She placed her helpless mother in a chair right before the fire, and as this fuel burned slowly away, the old woman was kept comfortable till her return. It happened one day that I left my manse, and skirting the walls of the old church-yard, and passing the corn mill, with its busy sound and flashing wheel, I took my way down the winding dell to the cottage of the old woman, which stood in its garden, embowered among trees. But, having met a parishioner with whom I had some subject of interest to talk about, I called a halt, and sitting down on a bank of thyme, we entered into conversation. Ere the subject was half exhausted, the widow rose to my recollection. I felt, somehow, that I must cut it short, and hasten away on my visit. But the idea was dismissed, and the conversation went on. However, it occurred again and again, till, with a feeling that I was neglecting a call of duty, as by an uncontrollable impulse I rose to my feet, and made haste to the cottage. Opening the door, a sight met my eye that for a moment nailed me to the spot! The erection of mill refuse which had been built from the hearth some feet up the open, wide chimneys, having its foundations eaten away, had fallen, and precipitating itself forward, surrounded the helpless paralytic within a circle of fire. The accident took place some minutes before I entered. She had cried out; but no ear was there to hear, nor hand to help. Catching the loose refuse about her, on and on, nearer and nearer the flames crept. It was a terrible sight for the two Wigtown women—martyrs—staked far out on the sands of Solway Frith, to mark the sea-foam crawl nearer and nearer them; it was more terrible still for this lone woman, in her lone cottage, without any great cause to die for, to sit there and see the fire creeping closer, drawing nearer and nearer, to her feet. By the time I had entered, it had almost reached her, where she sat motionless, speechless, pale as death, looking down on the fire as it was about to seize her clothes and burn her to a cinder. Ere it caught, I had time, and no more, to make one bound from the door to the hearthstone, and seizing her, chair and all, in my arms, to pluck her from the jaws of a cruel, fiery death. By what law of nature, when I lingered on the road, was I moved, without the remotest idea of her danger, to cut short, against all my inclinations, an interesting conversation, and hurry on to the house, which I reached just in the nick of time—one or two minutes later, the flames had caught her clothes, and I had found her in a blaze of fire. Be it mine to live and die in the belief of a present and presiding, as well as a personal, God; in the faith which inspired my aged friend to thank him for her wonderful deliverance, and the boy to explain his calm courage on the roaring deep, in these simple but grand words: “My father’s at the helm.”—Dr. Guthrie. With tearful eyes I look around,
Life seems a dark and stormy sea;
Yet midst the gloom I hear the sound,
A heavenly whisper, Come to me! It tells me of a place of rest;
It tells me where the soul may flee;
Oh! to the weary, faint, oppressed,
How sweet the bidding, Come to me! When the poor heart with anguish learns
That earthly props resigned must be;
And from each broken cistern turns,
It hears the accents, Come to me! When against sin I strive in vain,
And cannot from its yoke get free;
Sinking beneath the heavy chain,
The words arrest me, Come to me! When nature shudders, loth to part
From all I love, enjoy, and see;
When a faint chill steals o'er my heart,
A sweet voice utters, Come to me! Come, for all else must fail and die;
Earth is no resting place for thee;
Heavenward direct thy weeping eye;
I am thy portion, Come to me! O voice of mercy, voice of love!
In conflict, grief, and agony,
Support me, cheer me from above,
And gently whisper, Come to me! A Philosopher’s Opinion of the Bible.
A learned Swiss writer (Jean de Muller) was deeply engaged in historical studies at Cassel, in the year 1782. Indefatigable in researches, he wrote to his friend, Charles Bonnet, that he had studied all the ancient authors, without one exception, in the order of time in which they lived, and had not omitted to take note of a single remarkable fact. Among other works, it occurred to him to glance at the New Testament, and we give in his own words the impression it produced upon him: “How shall I express what I have found here? I had not read it for many years, and when I began it I was prejudiced against it. The light which blinded St. Paul in his journey to Damascus was not more prodigious or not more surprising to him than what I suddenly discovered was to me the accomplishment of every hope, the perfection of all philosophy, the explanation of all revolutions, the key of all the apparent contradictions of the material and moral world, of life and immortality. I see the most astonishing things affected by the smallest means. I see the connection of all the revolutions in Europe and Asia with that suffering people to whom were committed the promises; as one likes to intrust a manuscript to those who, not knowing how to write, cannot falsify it. I see religion appearing at the moment most favorable to its establishment, and in the way less likely to promote its reception; the world appearing to be arranged solely with reference to the religion of the Saviour. I can understand nothing if such a religion be not from God. I have not read any book about it, but in studying all that happened before this epoch, I have always found something wanting, and since I have known our Lord, all is clear to my sight; with him there is no problem that I cannot solve. Forgive me for thus praising the sun, as a blind man who had suddenly received the gift of sight.”—Ernest Naville. Mental Vigor in Old Age.
By H. W. B.
Of a celebrated writer, whose age was 67, it is said: “He now lives in retirement, having given up all labors, literary and otherwise.” How often is this record made of men whose powers are unimpaired and whose labors, if continued, might bless the world to the end of time. It is related of Arnauld, the Jansenist, that he wished his friend Nicole to assist him in a new work. Nicole replied: “We are now old; is it not time to rest?” “Rest!” exclaimed Arnauld, “have we not all eternity to rest in?” Dr. Samuel Miller says: “There is no doubt that the premature dotage of many distinguished men has arisen from their ceasing, in advanced life, to exert their faculties, under the impression that they were too old to engage in any new enterprise.” When John Adams was 90 years of age he was asked how he kept the vigor of his faculties up to that great age. He replied, “By constantly employing them; the mind of an old man is like an old horse; if you would get any work out of it, you must work it all the time.” We have many remarkable instances of earnest and successful workers, after they had passed into the period known as old age. Ecclesiastical history tells the story of Cassiodorus, who, at the age of 70, retired to a monastery, and devoted the remaining twenty years of his life to literature and religion; and of Epiphanius, who became an author at 64, and wrote several large works before his death. Between the age of 58 and 67, Baxter wrote forty works; after the age of 66, some of his most valuable works were written. When an old man, Baxter was brought before the notorious Judge Jeffries on a charge of sedition. During the trial, Baxter ventured to put in a word for himself. “Richard, Richard,” roared the Judge, “dost thou think we will hear thee poison the Court? Richard, thou art an old fellow, an old knave; thou hast written books enough to load a cart; every one as full of sedition—I might say treason—as an egg is full of meat. Hadst thou been whipped out of the writing trade forty years ago, it had been happy.” “The only remarkable thing,” says Hannah More, “which belonged to me as an authoress, was that I had written eleven books after the age of 60.” Says Lord Brougham, at the conclusion of his autobiography, “If many statements have been feebly and some inaccurately rendered, let it be remembered that I began this attempt after I was 83 years of age, with enfeebled intellect, failing memory, and but slight materials by me to assist it.” Plato died at the age of 81, it is said, with pen in hand; and an account is given of another who wrote a history of his times, at the age of 115.—H. W. B., in N. Y. Observer. Blessed are the dead which die in the Lord from henceforth. Died, in Somerset, Niagara Co., N. Y., Nov. 10, 1872, of typhoid pneumonia, Mandana Aldrich, sister of our brother J. M. Aldrich, deceased. She expressed a great desire to get well, that she might live a better Christian, and honor God by keeping all his commandments. She said she felt it to be her duty to keep the Sabbath when her brother commenced to do so; but, circumstances were such, she thought she could not. She heartily repented of this neglect of duty, and determined if her life was spared to obey God rather than man. The disease was so violent that her mind wandered most of the time; but in her lucid moments, she expressed her trust in the Lord, and spoke of the everlasting hope. She was greatly beloved by all who knew her; and her life of continual self-denial and sacrifice showed that she had a goodly portion of that charity that suffereth long and is kind; beareth all things, hopeth all things, endureth all things. We trust she sleeps in Jesus. Words of comfort were spoken by Eld. Moore, Christian minister, from Tit. 2: 13: “Looking for that blessed hope.” Died, in Bowersville, Ohio, Nov. 16, 1872, Patience Haughey, aged eighty years, nine months, and eleven days. Sister Haughey had been a professor of religion about fifty years, and a member of the Methodist church about thirty years. When the tent was pitched in Bowersville, she attended the meetings as far as her age and strength would allow, and embraced the faith there taught. She was a consistent Christian woman, respected by all who knew her. Her hope was in Jesus and the resurrection of the dead. Appointments for Quarterly Meetings and Protracted Meetings
And as ye go, preach, saying, The kingdom of Heaven is at hand. Quarterly meeting of the Clark Center church where Bro. N. L. Kirtle may appoint. Jan. 2-5, 1873. Brethren from Crawford Co. are invited to meet with us. Come to Melrose and inquire for Bro. H. J. Kittle. Sisters from Terre Haute, inquire for M. Taggart, Martinsville. G. W. Colcord. Quarterly meeting of the Alaiedon church, at Alaiedon, Mich., Sabbath and first-day, Dec. 28, and 29. We invite brethren of sister churches to attend. It is also desired that scattered brethren attend, as we design to re-arrange S. B., to commence on the first of January, according to a resolution of the last Conference. Can some one of our ministers attend? M. D. Matthews, Elder. Liberty Pole, Wis., Dec. 17, to continue over the next Sabbath and Sunday. Newton, evening of the 23d, to continue as long as the interest may demand. John Atkinson. S. E. Sutherland. Providence permitting, we will attend the quarterly meeting at Waterloo, Grant Co., Wis., commencing Friday evening, Jan. 3, and continuing till Thursday evening, the 9th. The brethren and sisters of Mount Hope are cordially invited to attend. We will also commence a protracted meeting, at Mount Hope, Friday evening, the 10th, and continue three weeks, or as long as the interest may demand. The brethren will see that a general notice is given for miles around. I. Sanborn, H. W. Decker. Quarterly meeting for the church at Hundred Mile Grove, Wis., Sabbath and first-day, Jan. 4, and 5, 1873. N. M. Jordon. The next quarterly meeting of the Tract Society of District No. 2 will be held in connection with the quarterly meeting at Monroe, Wis., Dec. 28, 29. Bro. Sanborn will be present. A report is expected from each member of the society. H. W. Decker, Director. It is designed to hold the tract meeting of District No. 8, at our quarterly meeting in Orleans, Jan. 4 and 5, 1873. Will Bro. Root meet with us? S. H. King. Quarterly meeting for the churches in Hillsdale Co., Mich., at Hillsdale, Sabbath and first-day, Jan. 4 and 5, 1873. All the members of the Hillsdale church are requested to be present, as there is important business to come before the meeting. Those who cannot come are requested to report by letter. Cannot some minister attend? By order of the Church, J. R. Stone, Clerk. Quarterly and Tract Society meeting for district No. 8, Michigan, will be at Orleans, Jan. 2 and 3, 1873. We hope all in the district that are interested in the tract enterprise will be present at this meeting. Providence permitting, I will meet with the brethren in Winfield, in tract meeting, Dec. 24, 1872, where Bro. Osborn and Mills may appoint. J. Fargo, Director. Wisconsin Conference Drops Delinquent Subscribers
The Wisconsin State Conference Committee recommend the Publishing Association to drop every delinquent subscriber to the Review, Instructor and Health Reformer in this Conference the first of Jan., 1873. The Conference refuses to pay any delinquency after that date on any of the above periodicals. I. Sanborn, P. S. Thurston, H. W. Decker, Conf. Com. On several estates in the neighborhood of Bath, in England, scores of deer, hares, and many pheasants, have recently been picked up, and it being thought at first they had been poisoned, Mr. Broad, veterinary surgeon, made several post mortem examinations of the hares. In each instance he found the liver of the animal full of worms. He concludes that this strange disease is the cause of death. Mr. Broad has likewise examined some of the pheasants which have been picked up dead, and he also attributes the death of the birds to the presence of parasites in their bodies. —Large numbers of chickens in this city (Detroit) have been attacked by a disease which renders them unfit to be eaten. It is said that a great many have died from its effects. —The Prussian Government publicly calls attention to the presence of trichina in hams imported via Bremen from the United States, warning purchasers to abstain from them, and threatening the sellers with criminal proceedings. The recent storms in England have flooded the midland counties, causing great damage to agriculture. —Chicago Journal. Annexed to each receipt in the following list, is the Volume and Number of the REVIEW & HERALD to which the money receipted pays—which should correspond with the Numbers on the Papers. 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