Review and Herald, Vol. 47, No. 24. (6/15/1876)

Review and Herald

Jun 15, 1876

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 15, 1876

THE MURDEROUS DANITES.

Discussing the Propriety of Slaughtering the Gentiles—the Plot Averted.

Some startling facts have just come to light in relation to a plot on the part of the Mormons to resist the officers of the United States Court in this district, at the time Brigham Young was last under arrest for contempt in disobeying the order of the Court to pay alimony in the Ann Eliza case. No sooner was it known that Brigham had been arrested, and that he would probably be removed to the penitentiary for safe keeping during the time of his disobedience, than numbers of Danites, armed and equipped, from all the surrounding towns, came to Salt Lake, under instructions from their bishops, to resist to the last any effort on the part of the United States Marshal to remove Brigham Young from his own residence.

These Danites numbered several hundreds, principally composed of sheriffs, their deputies, and police officers from the surrounding counties. This force of men was quartered within the premises of Brigham Young, and was under the control of Andrew Burt, then the captain of the police force of this city, and now the city marshal. The councils held by these men were of a blood-thirsty character, and developed the animus which all Mormons have for Gentiles.

A large majority of these Danites were in favor of not waiting for the expected provocation—the attempt to remove Brigham to the penitentiary—but desired to open the ball by making wholesale slaughter of the Gentile population of the town. This measure was discussed pro and con in the councils of the Danites, and Policeman Burt opposed it on the ground that it would be bad policy on the part of the Mormons to strike the first blow. He said that of course the Mormons could do the work completely, but it would be the victory of only an hour, and would bring on a war of extermination. United States troops would be rushed into the country, and the Territory would be placed under martial law for the purpose of executing all the leading Mormons.

This argument did not satisfy many of the Danites, who thought that the Mormons were able to successfully resist the whole United States army; but Burt, by his authority, overthrew them, and said, “Wait until an attempt is made to remove Brigham Young, and then we will make short work of them.”

It was the fact that these men stood ready to resist the officers of the law, and murder the Gentile population of this city that led Brigham Young, Jr., to be so insolent and threatening in his conduct to Officer Pratt, who was the guard placed over the prophet. Indeed, there can be little doubt that at one time, while the officers were at Brigham’s, it was fully determined upon to precipitate a difficulty by assassinating the deputy marshals. The officers slept on the front porch of Brigham’s office, and the first or second night after they had been on guard there, a very suspicious movement, on the part of William Rossiter, Brigham’s coachman, led them to think that an effort to assassinate them had been made.

The officers, who knew that Brigham was in their custody only in a formal sense, had retired, but one of them could not sleep. He saw the lights put out in the office, and the premises soon after assumed a perfect quiet. When all had been silence for some time, he heard the office door quietly opened, and saw a tall man step carefully out and sneak toward the bed. He had got close up to it, and was in the act of leaning forward when the officer, with his pistol in hand, started up and asked what was wanted. It was this fellow Rossiter, who was very much frustrated by the sudden change matters had taken, but he stammered out something about his intention being to ascertain whether the deputies were sleeping warm, and then slunk away; but the officer did very little sleeping that night. The Danites, of course, knew that if Brigham was removed at all the attempt would be made in the day time, but, nevertheless, a number of them patrolled the streets at night.

Deputy Sheriff Loveland, of Box Elder county, who had been ordered on duty in Salt Lake by Apostle Lorenzo Snow, of Brigham City, was on duty one night till about 2 o’clock, out near the Warm Springs. Here he met an old man 70 years of age, who was eager for the fray. Having been left behind by his brethren the day before, he armed himself with two English horse pistols and set out on foot and alone from Farmington for Salt Lake City to participate in the affair, which he understood was to take place the next day between the Mormons and the Gentiles. It was with some difficulty that Loveland quieted the old saint’s nerves and got him settled down.

This organized band of Danites remained in the city under the leadership of Policeman Burt until Brigham was released from custody by Judge White; and other more powerful bodies of the same organization in the neighboring settlements held themselves in readiness to come to Salt Lake at a minute’s warning. It is beyond question that if Gen. Maxwell had decided to remove Brigham when he was under arrest, the Gentile population here would have been massacred, and the streets of Salt Lake been deluged with blood.—Salt Lake Tribune.

United States Newspaper Directory of 1776

Messrs. Geo. P. Rowell & Co., of New York, have published a United States Newspaper Directory of 1776. It is an inch and a half long and an inch and a quarter wide, and contains sixteen pages, upon which are given the names and descriptions of all newspapers in the United American colonies at the commencement of the revolutionary war. Boston had five newspapers, all weekly, and the largest was printed upon a sheet 10 inches by 16 in size, and the only newspapers outside of Boston in the State were two diminutive sheets, one published in Salem and the other in Newburyport. In nothing is the wonderful progress of the century more manifest than in the multiplication of newspapers, the improvement in their quality, and the marvelous perfection of the machinery for their production and distribution with the help of lightning and steam.—Sel.

DUTIES OF OUR MINISTERS.

By Dudley Marvin Canright

BY ELD. D. M. CANRIGHT.

(Concluded.)

5. Objects to be accomplished by visiting. Very much has been said by our people about the importance of visiting, and justly; for it is the minister's most effective means of reaching the people, provided the visiting is done in the right manner. Like everything else, it may be done so as to amount to nothing, or be a positive injury; hence, there should be much care and great wisdom exercised in visiting. The simple fact that you have been to a house and stayed all night or spent a day there is no proof that good has been accomplished. Something beyond this is necessary. The minister must conduct himself in such a manner as to properly affect the family; the conversation must be such as to instruct and help them. Just being in a family and spending time in talking will amount to nothing. It is not talk simply that will tell. The minister goes into a family, has a good, sociable visit about the general topics of the day, offers a prayer himself, eats, drinks, sleeps, and goes away. What good has that done? None at all. He probably leaves the impression in the family that he is a clever, lazy, easy-going man, who is fully satisfied if he gets a good living. They will begrudge him what he has had, and cut down their Systematic Benevolence rather than pay it to such a man.

Again, a minister will meet with brethren and sisters or others, who can talk everlastingly without saying anything, who are idle themselves, always having plenty of time to talk, and they think the minister should have. They are ready to talk all the time—before breakfast, from breakfast to dinner, from dinner to meeting time, and after meeting is out till bed-time. Their object is not particularly to gain information or spiritual instruction, but simply to enjoy the great satisfaction of hearing themselves talk. Is it the duty of God's servant to idle away his time hour after hour, and day after day, with such persons? No; if he does his duty he will rebuke them for idleness and too much talk. He will set them an example of industry himself, and tell them that he cannot spend his time that way. Besides, good brethren

and sisters are frequently anxious to visit with the minister and talk about a great many things. They do not realize that he has many to talk with everywhere, and that his time ought to be valuable; hence they feel free to occupy his time in conversation that is not particularly beneficial or necessary. What is our duty in this respect? It seems to me to be very plain. If a man is able to instruct the people he must have some time in which to prepare.

When a minister goes into a family he should go there, not simply to obtain his food, lodging, and accommodations, but he should be very anxious to give some spiritual benefit to the family in return. In order to do this, he should inform himself of their condition, and upon what points they need help the most. A little observation will soon tell him how matters stand. Are the family heartily in the truth? If they are not, if there is any point, particularly, upon which they are in doubt or trial, then he should give such a turn to the conversation as to instruct and teach them upon that point. Does he go into families just inquiring after the truth? They will be anxious above everything to learn, perhaps, with regard to the Sabbath, nature of man, or something like that; or they may have a number of objections in their minds to be removed. Then that is the very thing to talk about. Get out your Bible, open it, and give them just as much truth as you can while with them.

If you are in a family of believers, do they have family prayer? If not, or if all do not take a part, that is an important subject. It should not be neglected. Is it not a shame that a minister will go into families of believers where they have no prayers at all, and still say nothing about it and make no effort to have them establish the family altar? Has he discharged his duty when he has prayed himself? What is he in this family for? Is it not for the very purpose of looking after these things and assisting individuals in them? Are they taking the periodicals? If not, here is a duty to be attended to. The minister can afford to spend one good hour's talk upon that subject. If it does not have effect that time, he should take it up the next time he comes. How about S. S.? Are they doing their duty in this respect? If not, here is another thing to talk about. Do they attend the prayer-meeting? Do they take part when they do go? Are they acquainted with the working of our institutions, and have they taken stock in them according to their ability? If not, here is something else to be looked after, and they should not be simply looked after once a year, but frequently.

Is every member of the family a Christian? If not, a personal talk should be had with each one. Seek an opportunity to talk with each alone if you can. Persons will talk much more freely. They expect you to do this. Many times they would like to talk with you, but hate to introduce a conversation themselves. They feel neglected and slighted if you do not. They lose confidence in your interest for them and for Christ if you do not. A personal conversation this way will frequently reveal feelings of which you were entirely ignorant. It will open the way for you to labor much more effectually in public. Why not act as wisely as a physician? Every patient he visits he questions personally and particularly with regard to all his symptoms and feelings; then he knows what to do for him. Why should we not do so, brethren? I believe our preaching would be much more effectual, and we could preach much more to the point, if we would do this. A direct and personal appeal will often move persons when nothing else will. Particularly should we endeavor to converse with the young.

We must also be careful not to show partiality in visiting among the brethren. Often it is very pleasant to go to the best house, where we will have the most conveniences, and stay there day after day without visiting at all, or, at the most, excuse ourselves by simply making short calls. Of course, if we are simply holding a two days' meeting with a church we cannot visit everybody, nor very many. But when we go into a family we should immediately give such a turn to the conversation as will benefit. We can in a proper manner soon ascertain the exact standing and feelings of the whole family. Then an earnest effort should be made to benefit them in some way. When you have done this, your duty is done. I do not mean by this that we should take no interest in the farm, stock, crops, and other matters of business which are of such great interest to them. It is right and important that we should show a deep interest in these things; but while we are talking on these matters we can always have the glory of God in view, and impress the minds of our brethren with their duty to him and to the cause. Do as the Lord did. Wherever he went, he always drew some lesson of religious duty from whatever came before his notice. Did he behold a farmer sowing wheat? What a beautiful lesson he drew from it. Did he see fishermen casting a net? What a moral he drew from that. Did he behold the lilies of the field, a grape vine, a shepherd or anything of the kind? He always turned it in some way to call the attention of his companions to their duty to God. Just so should we do on all occasions and everywhere. It is not only in meeting that men should think of God, but on their farms, while about their work, and in their houses.

6. It is the minister's duty to see that the ordinances are attended to, baptism administered and that the general discipline of the church is attended to. Suppose we appoint a Sabbath meeting with a church. Have we done our duty when we have simply preached a sermon or two and conducted a social meeting? No; this is not a tenth part of our duty. We should have our eyes open, and see, not only that we have done our duty, but that the elder, the deacon, the clerk, the s. s. treasurer, and all others are doing their duty. We should watch as those that must give an account. It is looking after these smaller things which makes the efficient minister. It often seems to me that it is downright shiftlessness and laziness, a disposition to get along as easy as possible and shift all the duties that he can avoid, that actuates the minister. That this is the spirit that actuates some of us, when we can pass from church to church with our Sabbath appointments and never attend to a single thing except simply preaching a little, is quite plain to be seen. I know we are very apt to say that it is because we have not the talent and ability; but I believe that in nine cases out of ten the real reason is, not a lack of ability, but a lack of disposition.

I am sorry to say that I have visited many churches in the past few months where they have not had the ordinances for several years, yet ordained ministers have visited these churches time after time. How the Lord can bless such labors I cannot see. It certainly cannot be a lack of ability that hinders them from attending to such duties as these.

7. And finally, brethren, there is one more thought which has made a deep impression upon my mind, to which I will here take the liberty to call your attention. Have you not all noticed, time and again, what good success many of our preachers have when they first go out to preach? The first year or two or three, they have excellent success. Church after church is raised up—one in most every place they go; but after this a change seems to come over them. They labor and labor, and but very little seems to be accomplished. This has been the case with a large list of our preachers whom I can name. What can be the cause of this? There certainly must be some cause. Surely, after preaching three or four years a minister ought to be better informed and have a better experience than when he first began. Naturally we should expect that we would have more and more success. Why is it, then, that the reverse is so often the case?

And another thing you cannot have failed to notice; it is not our strongest men, intellectually, who accomplish the most in the work. Very frequently it has been the case, and these cases are being repeated every season, that young men of very small talent and little or no experience go into new fields and accomplish several times more than these older and wiser men. To me the cause is evident. When these young men first start out, with them it is an important thing. They are exceedingly anxious to succeed. They have zeal and consecration to the work. They know that if they do succeed they have got to put forth every energy of their being; hence they go into it with a will. They feel an anxiety and burden for others. When a man feels that way he is sure to move somebody.

But there is another reason, and I think a more potent one, viz., these young men take up the simplest and plainest arguments which lay right upon the surface of the Bible, and which everybody can see at a glance. These they present with confidence and simplicity and urge and insist upon them over and over. These are always the arguments that move men. Long-spun, fine-haired, carefully prepared, and cautiously handled, deep subjects, in my humble opinion, never convert anybody. They may gain the admiration of hearers, but they never convict the conscience and stir the heart. Now, brethren, if such arguments are not more effectual than simple ones, why use them? Why not take the shortest and most pointed arguments which will do the most effectual work? This point has impressed my mind very forcibly for the last few years.

The best success I ever had in my life was during the first two or three years of my labors. It was when I could not possibly have given more than thirty or forty lectures. This would have exhausted all that I knew. In after years, since those simple arguments and scriptural proofs have been laid aside because they seemed to me too simple, and I have substituted in their place more argumentative discourses, I have had much less success. I believe that I shall return to my first mode of laboring. I have listened to the preaching of some of my young men who bring in from seventy-five to one hundred and fifty converts a year, and I notice that their arguments are not the most profound, but they are simple, pointed, stated with the strongest assurance, and everywhere intermingled with appeals for immediate action. The great mass of our hearers are of the common people. They are entirely unacquainted with even the simplest arguments of our faith; and because the proof text or the simple argument is a little stale with us is no reason why it is with them. No, we should endeavor to present it to them every time with just as much assurance, just as much confidence, and just as much freshness, as we did in the first sermon we preached. Brethren, herein lies our success. Abandon this fort and you are a weak man every time.

Do not dwell upon objections too much; there are a great many objections which we pick up here and there that nine-tenths of our hearers know nothing about till we present them ourselves from the stand. But we should endeavor to know what objections are really in the minds of our audience, and take them up and no others; and even these should always be answered in a short and positive way. A long, exhaustive argument on an objection makes that objection seem so much the greater in the minds of your hearers. They think it must be very weighty to deserve so much attention. First be sure yourself that the objection is not a sound one; then the more positiveness with which you assert that it is not, the better it will be for you. A square, positive assertion, put with confidence, will often have more effect than an hour's logical argument. Gain the confidence of your audience by proving your main points clearly and with positive Scripture statements. The rest can be disposed of in short order.

Furthermore, argument alone should not be wholly depended upon. Indeed, this is but a part of the means to be used. Get a man's heart warmed up, his feelings moved, his sympathies aroused, and you can convince him in five minutes of what you cannot, under other circumstances, persuade him of in a week's time. It is wonderful sometimes to see how easy you can convince a man's judgment when you get his heart touched. We must remember this in all our labors. In every argument, in every discourse, and always, mix a good share of tenderness, of exhortation, of appeal to the sympathies and consciences of your hearers. A man's sober, deliberate judgment is but one side of him, and this often the hardest side to approach. When you have tried this a spell, take him somewhere else. You will often find that he will yield quickly, and come to see things very plainly when the plainest argument would not move him at all.

Brethren, I am persuaded that the three special qualifications necessary for the successful minister are, strong faith, burning zeal, and untiring perseverance.

I SHALL BE SATISFIED.

When I shall wake in that fair morn of morns, When whose dawning never night returns, And with whose glory day eternal burns, I shall be satisfied.

When I shall see Thy glory face to face, Then in thine arms thou wilt thy child embrace, When thou shalt open all thy stores of grace, I shall be satisfied.

When I shall meet with those whom I have loved, Grasp in my eager arms the long removed, And find how faithful Thou to me hast proved, I shall be satisfied.

When this vile body shall arise again, Changed by thy power from every taint and stain, Delivered from all weakness and all pain, I shall be satisfied.

When I shall gaze upon the face of Him Who for me died, with eye no longer dim, And praise him with the everlasting hymn, I shall be satisfied.

When I shall call to mind the long, long past, With clouds and storms and shadows overcast, And know that I am saved and blest at last, I shall be satisfied.

When every enemy shall disappear, The unbelief, the darkness, and the fear, When thou shalt smooth the brow and wipe the tear, I shall be satisfied.

When every vanity shall pass away, And all be real, all without decay; In that sweet dawning of the cloudless day, I shall be satisfied. —Sel.

ROMAN CATHOLIC HONESTY.

Some time ago a paragraph went the rounds of the press, claiming to be taken from The Shepherd of the Valley, which declared that if the Catholics should ever gain a numerical superiority in this country religious freedom would be at an end. It seemed to us a small matter and, withal, nothing new, as the Syllabus said the same thing just as plainly and with more authority. Nevertheless, the Catholic press cried out with one accord that the extract in question was garbled, claiming that the intolerant utterance was followed by the words, “so say our enemies.” On the strength of this assertion, the Catholic journals read the press at large a lesson on the beauty of truthful speaking. The sincerity of all this may be better estimated when we state, on the authority of the St. Louis Christian Advocate, which has files of the paper in question, that the repudiated utterance is followed thus: “So say our enemies. So we believe.” How curious it is that this “so we believe” should have escaped attention!—N. Y. Independent.

WILL THERE BE A RELIGIOUS WAR?

From widely separated parts of the Mohammedan world we hear of the fanatics calling for a holy war.

In Central Asia the Mohammedans of Khokand have been trying to resist the advance of Russia by stimulating a holy war; and in European Turkey, according to the London Times, the agitation for a war of this kind has taken a strong hold of the Mohammedan population.

On all sides the Mohammedans see how the Christian powers are closing in upon such remnants of their ancient dominions as are yet left to them, closing in upon Turkey itself, as well as upon Egypt, and Persia, and Toorkistan, and the North African kingdoms. During the last century the political authority of Mohammedanism has ceased to exist over many millions of its subjects, from the Indies to the Straits of Gibraltar; and nowhere, except in some parts of China, has the sword of Islam been able to assume the aggressive.

But that faith cannot make a successful stand against the forces of Christendom, and the outbreak of a holy war in Turkey would soon be brought to an end in the obliteration of the sultan’s empire in Europe. True enough, if the fires of Mohammedan fanaticism could be kindled over the Mussulman world, their extinguishment would involve a frightful amount of bloodshed; but co-operation between the Mohammedan powers of Asia, Europe, and Africa is an impossibility; and any holy war, however extensive, could be but a series of isolated massacres.

The British government, which has millions of Mohammedan subjects in its East Indian possessions, and the interests of which are complicated with those of several Mohammedan countries, is doubtless more apprehensive than any other European power over the holy war agitation. To it, the sultan is more important as the head of the Mohammedan faith than as the sovereign of Constantinople.—New York Sun.

The Pope’s Wealth

There is not much danger of His Holiness, the pope, coming to want in his old age. Last year the “Peter’s pence” and jubilee indulgences netted him $4,000,000. The Emperor Ferdinand of Austria left him $3,000,000; as heir of the Duke of Modena he can calculate on an income of $50,000 a year; Lord Ripon gave him $50,000 outright; a Belgian convert, $40,000; and a pious old lady, recently deceased, $100,000.—Boston Herald.

POPULATION OF THE WORLD.

PROTESTANTS............... 89,000,000 Roman Catholics........... 170,000,000 Greek Church.............. 76,000,000 Jews...................... 5,000,000 Mohammedans............... 160,000,000 Heathen................... 788,000,000 Total..................... 1,288,000,000

SECRET PRAYER.

By Percy T. Odekirk

It is the duty of every Christian to pray in secret. Our Saviour enjoined it upon all his followers, by precept, by promise, and by his own blessed example. “When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.” Matt. 6:6. The precept is positive, the promise is certain. In both the singular number is used. Christ here says to each of his followers, “Enter into thy closet.” “Pray to thy Father.” “Thy Father shall reward thee.” As obedience to the divine precept is generally attended with a present blessing, so it is here; for secret prayer sweetly inclines us to a cheerful performance of every other religious duty and service; the power of godliness in the soul flourishes or decays, as the private duty of secret prayer is attended to or neglected.

Look at the Saviour’s example of prayer. How often do we read of his sending the multitude away and going into a mountain apart to pray. St. Mark mentions his rising up a great while before day for that purpose (Mark 1:35), and Luke records one instance of his going into a mountain to pray, and continuing all night in prayer to God. (Luke 6:12.) When his heart was full of heaviness, his soul exceeding sorrowful, instead of telling the particulars of the sad tale into the ears of his disciples, who loved him, said unto them, “Sit ye here, while I go and pray yonder.” Matt. 26:36. There he unbosomed his soul to his Father, offering up “prayers and supplications with strong crying and tears unto Him who was able to save him from death. Heb. 5:7.”

Oh, how sweet it is to draw away from the busy throngs of the world, and spend a few short moments in secret prayer. But in all our prayers we should look mainly to the heart. The eye of God is then fixed in an especial manner upon it. He does not look at the eloquence, the length of prayer, or the number of them, but at the sincerity of the heart. He approves, accepts, and rewards no prayer, but that in which the heart is engaged. It is not the lifting of the voice, the wringing of the hands, or the smiting on the breast, that he regards, but the motions of the heart. He hears with approbation no more than the heart speaks in sincerity.

Every prayer should be offered in the name of Jesus. Through him alone we have access with boldness to the throne of grace. He is our advocate with the Father. When we appear before God in secret, the Saviour appears also, “for ‘he ever liveth to make intercession for us;’” and he has assured us that whatsoever we shall ask in his name, he will do it that the Father may be glorified in the Son. John 14:13. And again, “Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name; ask, and ye shall receive, that your joy may be full.” John 16:23, 24.

“Sweet hour of prayer, sweet hour of prayer, That calls me from a world of care, And bids me at my Father’s throne Make all my wants and wishes known.”

PERCY T. ODEKIRK.

New Rutland, Ill.

Progressing Toward the Millennium.

By R. S. Webber

There is much said at the present time about the progression of man. It is said that he is a progressive being, and has been progressing in righteousness for the last six thousand years, and soon all will be righteous; and that the temporal millennium is just at hand. Then all nations will beat their swords into plowshares, and their spears into pruninghooks, and shall learn war no more. This is just what the prophet Micah said they would be saying in the last days. Micah 4:1, 2.

But let us look at the progress man has made during the past five or six thousand years. When God made the world, he made it to be inhabited; Isa. 45:18; and he said, “Let us make man in our image, after our likeness; and let them have dominion over . . . all the earth.” “And God saw every thing that he had made, and, behold, it was very good.” There was no sin, no sorrow, no strife—all nature smiled with gladness; the hawk and the dove, the wolf and the lamb, and all living creatures were at peace one with another. And man in his pristine glory was in peace with his God, and in perfect harmony with his divine law. But soon we see a change. God’s holy law has been broken; man has sinned against his God, has disobeyed his holy command. Sin begins its blighting influence—everything, with man, seems to be changed.

If man has been progressing toward righteousness for 4000 years, what must he have been when he was made? And what kind of a God must he have been to have called him good? Now let us follow man

the next 1800 years. We find him engaged in bloody wars and cruel persecution until the man of sin is revealed; then for 1260 years we see him wearing out the saints of the most high God, until more than fifty million people have been put to death. The man of sin was to have this power till the time of the end; Dan. 11:35; and lost that power when the 1260 years expired in 1798. What do we expect from this point till the end? Will all men be converted, and all nations be at peace? Will they “beat their swords into plowshares, and their spears into pruninghooks”? This is what many nations will come and say in the last days. Micah 4:1, 2. We hear them saying on every hand, “The world is growing better; all men will be converted, and wars shall be no more.”

The first proposition for a peace society appeared in a tract entitled, “A Solemn Review of the Customs of War,” which was offered for sale in Boston on Christmas, 1814. In England, in 1815, a proposition of this kind was published in a periodical work, called the Philanthropist. In August, 1815, the New York Peace Society was formed. On the 2d of December of the same year, the Ohio Peace Society was formed. On the 26th of the same month, the Constitution of the Massachusetts Peace Society was signed by twenty-two persons, the Rev. Dr. Osgood being the first subscriber. The Society for promoting Permanent and Universal Peace was formed in London, on the 14th of July, 1816.

Thus four peace societies were formed in ten months, in regions far distant from each other. In 1827, there were about fifty peace societies in the United States. And at the time of the tenth annual report of the London Peace Society, there were forty-nine auxiliaries in England. The distribution and sale of tracts which, in the preceding year, amounted to $750, and the receipts of the Society in subscriptions and donations to more than $400. About this time, peace societies were started up in Nova Scotia and the Canadas; the Hibernian Peace Society was formed in Ireland, and others in France. More than 2500 years ago the prophet said that in the last days the nations should say the very things which these peace societies are saying.

But when they shall say, “Peace and safety,” they are in darkness. The apostle says, “But ye, brethren, are not in darkness, that that day should overtake you as a thief.” 1 Thess. 5:3, 4.

In A. D. 1815, a confederation was entered into by the sovereign States of Germany for mutual defense and the prevention of internal wars. The emperors of Russia and Austria, with the king of Prussia, bound themselves by a solemn compact called the Holy Alliance, the professed object of which was to preserve peace and maintain the principles of Christianity in their respective dominions. In 1846, sages, divines, theologians, ministers, and noblemen, representing every prominent evangelical denomination, sect, creed, and country in Christendom, met in London. The object was to unite certain Protestant sects, bring around the reign of peace, etc.; and while these societies are crying, “Peace, peace,” the din of war is heard almost incessantly in every part of the globe. Since 1798, England has had forty-nine bloody wars; Russia has waged about twenty; Austria, twelve; and Prussia, eight.

The apostle says, “This know also, that in the last days perilous times shall come (times full of danger).” 2 Tim. 3:1. When the nations are saying, “Learn war no more,” the Lord will say, “Proclaim ye this among the Gentiles: Prepare war, wake up the mighty men, let all the men of war draw near; let them come up. Beat your plowshares into swords, and your pruninghooks into spears; let the weak say, I am strong.” Joel 3:9, 10.

Now, in the last quarter of the nineteenth century, the world is preparing for deadly conflict upon the grandest scale the inhabitants of the globe ever knew. It is said that in 1798 the standing army of Europe could not exceed one-half million; in 1854, it was almost four millions, and it has been increasing ever since. And as we look over heathendom, and see its vast hordes in military array, the world seems to be a vast camp prepared with engines of death fearfully made. There are massive columbiads and immense cannon, carrying solid shot weighing from one to two thousand pounds, huge mortars which throw shells weighing hundreds of pounds a distance of several miles, revolvers and breech-loading guns which can be fired about ten times per minute, and scores of other instruments of death that men have invented and learned to make since they began to say that nations should learn war no more.

The storm-cloud of vengeance is gathering fast; the nations are clamoring for blood. In the days of Noah the earth was filled with violence. Gen. 6:11. “But as the days of Noe were, so shall also the coming of the Son of man be.” Matt. 24:37. Soon the last final struggle on earth will begin; soon all will be ended, and strife will be done; soon the time of trouble such as never was since there was a nation will be at hand; then every one that shall be found written in the book of life shall be delivered. Dan. 12:1. Then of one class it will be said, “Here are they that keep the commandments of God and the faith of Jesus.” And of another, “Thrust in thy sickle, and reap; for the time is come for thee to reap; for the harvest of the earth is ripe.” Rev. 14:14, 15.

R. S. Webber. Richmond, Maine.

DON'T HALT.

By Theodore L. Cuyler

It is the first step that costs. When the Israelites came up to the Red Sea, the command of God was, “Speak to the children of Israel, that they go forward.” But how? The Jewish leader might well cry out, “We have no fleet to bear us over. Go forward! But, Lord, we cannot ford the gulf before us. Go forward! Wouldst thou have us, Lord, to perish in the billows?” Still the answer comes, “Speak to the children of Israel, that they go forward.” The command is peremptory. It admits of no delay. And just as soon as Israel goes forth in obedience to Jehovah’s voice, lo! the waves part asunder, and the mighty cavalcade marches through, dry-shod! Unhesitating obedience to God always insures a blessing.

Here is a lesson for halting inquirers. To you comes the command of God, “Go forward!” Death is behind you. Hell followeth hard after you. There is no salvation in retreat. Heaven lies before you, not behind. No man ever saved his soul by relapsing into indifference. If you give up you are lost.

1. Perhaps you say, “I have prayed many times already, and no blessing has yet come.” Will you cease to pray, then? Will that bring an answer? As well might a voyager to Liverpool, when one hundred miles from port, put about his helm, and steer back to New York; he is almost there; why does the foolish man retreat? How many a soul has quit praying when the door of mercy was just about opening. Go forward.

2. Another is kept back by fear of ridicule. He cannot stand a laugh. There is a sneer waiting for him at his father’s table, or a cutting sarcasm in his counting-room. He wavers before it. He winces under the slightest word, and imagines terrible things in store for himself. Go forward; the sea will open unto you, and so will many a heart, to cheer you on. You will inspire respect in the very quarters from which you now expect opposition. He is a weakling who is pushed back with a straw.

3. A person complains, “I am in the dark; I cannot see my way.” Then go forward, and get out of the dark. The determination to do your duty will be attended by a luminous discernment of the path of duty. God will show you the way; only go forward, looking for the cross.

4. Unbelief draws back a fourth. There is only one way to conquer doubt. It is to believe. Then, instead of halting and shivering in an ague fit of indecision, take a bold, decisive step. End the torturing uncertainty by going forward, “looking unto Jesus.”

The only way to do a thing is to do it. God gives strength to the obedient. He has no promise for cowards, or double-minded, vacillating doubters. He bestows grace on those who try to do their duty. His grace is all-sufficient for you. The deepest sea of difficulties will divide its waters for your advancing footsteps just so soon as you determine to obey that voice which says to you, Go forward. The moment of ruin to Lot’s wife was the moment in which she halted. A steady pushing on toward Zoar would have saved her life. As soon as an awakened soul stops to parley with temptation, or to cavil at some Bible doctrine, or for any other reason, the Spirit of God is grieved. The great majority of unconverted persons in our congregations have—at some time in their lives—been under serious convictions, and halted. Death will not halt. Time halts not one instant. Dear friend, if you halt one step this side of Jesus, you must perish outside of Heaven’s gate. Don’t halt! or else the same bell which now rings for you a glad invitation will toll the knell of your lost soul.—Theodore L. Cuyler.

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