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Review and Herald, Vol. 26, No. 24.

Loving Christ's Appearing

Review and Herald

Nov 14, 1865

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Nov 14, 1865

Loving Christ's Appearing.

THE following article from the "Prophetic Times," speaks for itself. Reader, does the thought of the Master's return touch a responsive chord in your heart?
To love the second coming of her Lord has ever been characteristic of the true Church. This is the test of her fidelity. Without this grace all her professions are vain and false. "The times of our whole hope," said Tertullian, "cannot be placed before the coming of Christ." Hence he exclaimed, "Our desires pant after the end of this age, the passing away of the world at the great day of God." "He shall quickly come and not tarry," wrote the apostolical Clement. "His Son shall come and abolish the wicked one," exultingly exclaimed Barnabas. And Ignatius wrote of Christ, "Expect Him who is above all time." And Polycarp indignantly denounced as the first-born of Satan, all who denied our Lord's second coming to judgment. "Let us ever in anxiety and cautiousness," says Cyprian, "be awaiting the sudden advent of the Lord." "We are looking for Christ," writes Cyril. Jerome used to say that it seemed to him as if the trumpet of the last day was always sounding in his ears the awful summons, "Arise, ye dead, and come to judgment." Augustine testifies that Christ's coming and kingdom "is what we look and pray for." And Massillon may speak for them all when he affirms of the first Christians, they deem it "one step in apostasy, not to sigh after this return."
The great reformers constantly consoled themselves in the exercise of an ardent love for that day. The Scriptures, testified Tyndale, "warn us to look for Christ's coming every hour." "Long for the coming of the Lord Jesus," wrote the martyr, John Bradford. Piscator said, "The advent of the Lord is to be looked for with perpetual vigilance, especially by ministers." "Let us," said Latimer, "have a desire that this day may come quickly; let us hasten God forward." "Let us," said Ridley, "cry in our hearts, unto our Saviour Christ, Come, Lord Jesus, come." "We know that He shall return, and that with expedition," exclaimed John Knox. "There is one consolation," wrote Luther in the heat of his great conflict; "that is, the day of judgment is close at hand." And again, he exclaims, as though in agony, "May the Lord come at once." Holding in his hand a necklace of white agates, he said, "I would readily eat up this necklace to-day for the judgment to come to-morrow." Melanchthon (testifies Elliot) thought it became Christians to dwell much and earnestly on our Lord's second coming. "All the godly, with sighs unspeakable, wish for the coming of the judge in glory," wrote Henry Bullinger. And Brightman wrote of Christ's coming, "The faithful, through hope of the future marriage, leap for joy, and greatly desire that day." Cradock on Rev. xxii, 17, says, concerning the word "Come," in this verse, that it all relates to Christ's advent, and declares the Holy Spirit in the whole Catholic church, "All together wish and long for His second coming." The eloquent Milton, of our Lord's advent exclaims, "Come forth out of the royal churches, O Prince of all the kings of the earth." "Would it not rejoice your hearts," inquires Richard Baxter, "if you were sure to live to see the coming of the Lord? Would it not be the greatest joy that you could desire?" And he adds, "It would be the joyfulest tidings to me in the world. Hasten, O Lord, this blessed day. Alas! fellow-Christians, what should we do if our Lord should not return?" "Oh, why are his chariot-wheels so long in coming?" wrote Joseph Alleine. "Though the time be very short, yet love and longing make it very tedious," Samuel Rutherford exclaimed. "Oh, that He who feedeth among the lilies would cry to his heavenly trumpeters, 'Make ready, let us go down and fold together the four corners of the world, and marry the Bride.'" Thomas Vincent said, "This is the last and the sweetest in the text. Behold I come quickly." Bunyan calls the great day of God "a blessed and desirable time." "Come, Lord Jesus! thus beats the pulse of the Church," wrote Matthew Henry. "What comes from Heaven in a promise should be sent back to Heaven in a prayer—Come, Lord Jesus." "The servants of Christ," said Increase Mather, "ought not to have a servile fear of the great day of judgment, but rather to long and pray for it." "Let this illustrious day come with all its horrors," exclaims Doddridge. "We shall go from the ruins of a dissolving world to the new heavens and new earth, wherein righteousness forever dwells."
On 2 Pet. iii, 12, John Wesley thus comments: "Hastening on as it were by your earnest desires and fervent prayers the coming of the day of God."
Charles Wesley sang— > "The Church in her militant state > Is weary and cannot forbear; > The saints in an agony wait > To see him again in the air."
And Dr. Watts— > "How long, dear Saviour, oh, how long > Shall this glad hour delay? > Fly swifter round, ye wheels of time, > And bring the welcome day."
Gentle reader, do you love Christ's appearing?

"What Manner of Persons Ought We to Be?"

By H. L. Hastings

FROM THE SIGNS OF THE TIMES, BY H. L. HASTINGS.
We are looking forward. We have reviewed the prospects of the church, the doom of the ungodly, and the destiny of the world. We have glanced at the signs of the times, the tokens of approaching glory and impending wrath. Believing the Scriptures, we know from them what we may expect for days to come. And since such events are in prospect, should we not shape our lives with reference to them? If our times are most solemnly eventful, what do they demand of us? What must we do to prepare for these momentous scenes?
Man of this world, I put this question to you. Are you prepared for that day? Are you preparing for it? Busy with your farms and with your merchandise, seeking for honor, wealth, or power, reveling in airy dreams, or building your sand-based mansions,—are you ready for the hour when the heavens shall depart as a scroll, when the earth shall reel to and fro like a drunkard?
Do you comprehend your peril in these perilous times? Can you sleep while your bark is sailing in eddying circles around the vortex of perdition? Can you feel secure while you trample under foot the blood of Christ, and reject the only refuge of the perishing and the lost? Can you rest while the heaving tides of coming trouble convulse the deep foundations of the world? Can you slumber while volcanic forces seethe and surge beneath your feet? Can you play, and dally, and riot, and trifle on, while around you sound the mutterings of the distant storm, while beneath you swell the tremblings of the coming earthquake, while about you play the eddies of the approaching whirlwind, and while on the distant hights there grates the thunder of the rushing avalanche of wrath? Can you stand still while the deluge is preparing? Can you trifle while the fiery storm is gathering over your head? Can you linger while damnation lingereth not? Is it wise, is it prudent, is it manly, thus to jeopardize eternal life?
Sinners, the day of the Lord will come. Doubt it though ye may, deny it though ye will, aye, scorn it if ye dare, nevertheless, it will come. And then, when dire dismay shall seize the gay, the godless, and the proud, where will you appear? When anguish shall stifle mirth, and weeping shall banish smiles, when wailing shall put an end to music, and jests shall fail from proud and impious lips, when skepticism, and infidelity, and presumption, and security shall wither at the presence of the REALITY which they derided, then where will you be found?
No covert can conceal you. Gold cannot bribe the Judge of quick and dead, nor can silver buy deliverance in the day of his wrath. There shall be but one place of safety then—the Ark of God. Thank God, its inviting door is open now. In that you may be safe. Jesus has died for sinners—he has died for you; and those who humbly seek him now shall find him an unfailing refuge then. He is your safety from deserved wrath; in him you may be secure, and have boldness in the day of judgment.
Man of the world, I pray you seek this place of safety. Your earthly riches will fly away; learn, then, to ‒sell that thou hast and give to the poor, and thou shalt have treasure in Heaven.” The world is like quicksand beneath you; will you not set your feet upon the everlasting Rock? You may thus be safe, and be assured of your safety. Come, then, to Christ, the Refuge of the perishing, to Jesus, the Saviour of the lost. Seek for mercy at his hands. Forsake the sins that offend him, cast away the thoughts that insult him, and believe in him as a Redeemer and Friend who loves you, and who has given his life to redeem you from ruin. Delay no longer. ‒Believe on the Lord Jesus Christ and thou shalt be saved.” Confess him as thy Ruler and thy Lord. Rom. x, 9, 10. Be buried with him by baptism into death, and rise to walk with him in holiness and newness of life. So shall you find salvation in the last great day.
Wanderer from the fold of Christ, I have a word for you. Poor, wayward one, lost lamb, wandering prodigal, will you not return? You have wished yourself back again a thousand times—then come back. You stand upon the dark mountains. You tread on thorny and precipitous paths. You know not where you may stumble. Many around you have fallen to rise no more. Oh, will you not escape ere it is too late? Do you say, ‒I cannot return; I am faint, and weak, and famishing?” Lo, the good Shepherd leaveth ‒the ninety and nine” in the fold, and goeth to seek that one that is lost,—goeth to seek thee, thou poor wayward one. Amid the gloom and solitude of night, amid the dark and thorny thickets of the wilderness, the Shepherd seeketh thee. Listen, O lost one, to his voice of love: ‒Come unto me, all ye that labor and are heavy laden, and I will give you rest.” Matt. xi, 28. Come, poor wanderer, find refuge in his arms, and he shall bear you safely to his fold.
Your heavenly Father waits to receive a returning prodigal; he invites you to come home once more. He will welcome you with music, and receive you with joy. God, who willeth not the death of the sinner, says, ‒Come.” Jesus, who died to save you, says, ‒Come.” The Holy Spirit, that convinces the world of sin, says, ‒Come.” Saints on earth say, ‒Come;” and angels, who minister to salvation’s heirs, wait and watch to receive you among their company. ‒Whosoever will, let him come and take of the water of life freely.” Oh, come, and come to-day. Behold, now is the accepted time, and now is the day of salvation.
But it is to Christians especially that I address my words. Seeing ye look for such things, what manner of persons ought ye to be in all holy conversation and godliness? Should not the approaching glory inspire our hearts and the impending danger chasten our souls? Our times demand earnestness, activity, and zeal. We are passing beyond the period of scoffing and of sneers. We are going where witless jests will die away, and where lying lips will be hushed in utter silence. We are passing toward that hour when, amid the tumult of battle and the clash of arms, amid confused noise and garments rolled in blood, men shall have done with sneering and shall expire with fear. The stern, grim, terrible realities of blood await the world. The war of the great day rolls in upon mankind, and when God shall give the wicked to the sword and bestrow the world with the slain, alas! who shall be able to stand? Now is our time to sever our connection with the governments of this world, and to see that our citizenship is in the Heavens.
What manner of persons ought we to be? Shall we dance, and dally, and riot, and play? Shall we drown our senses in indulgence, and stupefy our souls with lust? Shall we cling to our idols while the true God is so soon to come? Shall we heap up treasures to perish in the day of wrath? Shall we yield to fleshly lusts that war against the soul? Shall we build our hopes upon a fleeting world, which will soon reel to and fro like a drunkard and fall in utter ruin? Or shall we, who are of the day, be sober, and diligent, and earnest, and sincere?
Have we work to do among the perishing around us? Let us do it with our might. Do we fear their rebuffs? We may meet instead with welcomes from sad and aching hearts. And we need not cower nor quail at the reproaches of a doomed and godless world. We need not stand abashed at the sneers and mockeries of those for whom wrath is treasured up. We must faithfully warn the ungodly; peradventure God may give repentance to some. The long-suffering of God is salvation to the guilty. He waits to save them; let us labor that they may be saved.
And let us bear with meekness and with patience the rebukes of a sinful world, or an erring, formal church. Since we have entered into the sanctuaries of God, and understood the end of sinful men, we cannot be envious at the workers of iniquity. We know their doom, and can only pity those who remain unsaved. For there are moments now when conscience and memory torment them as with scorpion stings, when conscience assaults the soul with reproaches, and memory pierces it with vain regrets. But what is the remorse of today compared with the miseries of that hour when fear shall come like a desolation, and destruction shall fly as on the whirlwind’s wing? What, compared with the bitterness of that day when the wicked shall be cast out from all the loves and hopes and glories of the blessed, into outer darkness and consuming flames? What, compared with the anguish of the guilty in the presence of the Judge, and the despairing groans of those who die the second death?
It is time that the sinful begin to pray, and it is time that we, who know the mercy that is manifest and the wrath that is impending, entreat the guilty to accept the present favor, and escape the coming doom.
We have no time nor room for worldly trifling now. Our interests are too great,—our responsibilities too momentous. The Judge standeth before the door. The temple of eternity echoes with the advancing tread of him who is Lord of all. Is it a time for petty strifes and contemptible bickerings? Is it a time for vain wranglings and perverse disputations? Is it a time for plucking out motes, and tithing mint, and straining at gnats,—and doing nothing? Is it a time for seeking honors, and hoarding wealth, while the church wears her sackcloth, and the rich can scarcely be saved? Is it a time for play and mirth and music and delight, when the day of wailing is so near, and the multitudes around are so secure? Is it not rather a day for putting on the whole armor, and girding up the loins for the final conflict? Is it not a day for fasting and praying and tears? Is it not a time for men to seek the Lord, and seek righteousness, and seek meekness, that they may be hid in the day of the Lord’s anger?
The time is short—the Lord is at hand. Can we not discern the signs of the times? Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light. Watch and be sober. Away with empty pomps and worldly gains. Lay up your treasures beyond the reach of nature’s final fires. There the thief cometh not, there moth and rust corrupt no more. Away with the honors and glories of this perishing world,—they are but the garlands that deck the victims which are led forth to the slaughter. Well may we defer our honors, our pleasures, and our ease till he comes who shall crown us with eternal joy. Let us then be diligent. Let us do good to all as we have opportunity, and thus manifest the grace which reigns in us to eternal life. So may God give us boldness in the day of judgment, and enable us to render up our accounts with joy, and not with grief, in that day when he shall come.
Brethren in Christ, let us awake. The Master cometh quickly; let us be found watching when he appears. The signs of the times portend the dawning of eternal day. And while from afar there rises up the cry, ‒Watchman, what of the night? Watchman, what of the night?” let us so discern the tokens of this coming glory that we may cry out, ‒The morning cometh, and also the night.” Isa. xxi, 12. The morning cometh to the saint, and the night to the sinner; the morning of unfading glory, and the night of endless, starless gloom; the morning that breaks in blessing, and the night that closes in despair.
May God prepare us to hail that day with gladness, and to see our Saviour’s face in peace. Be it our lot with those that are holy, and that fear God and love the truth; with the humble, the meek, and the merciful, and those who endure in faith and patience and obedience to the end; to say in that day, ‒Lo, this is our God, we have waited for him, and he will save us; this is Jehovah, we have waited for him, we will be glad, and rejoice in his salvation.” Isa. xxv, 9. May we then hear from his lips those words of joy, ‒Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.”

Redemption.

Dr. Bacon pronounces the following hymn "unsurpassed in the English or any other language," and adds that "perhaps it is as near perfection as any uninspired language can be." It was written by A. L. Hillhouse, who died near Paris, in March, 1859.
TREMBLING before thine awful throne, O Lord, in dust, my sins I own; Justice and mercy for my life Contend; Oh! smile and heal the strife.
The Saviour smiles; upon my soul New tides of hope tumultuous roll, His voice proclaims my pardon found, Seraphic transport wings the sound.
Earth has a joy unknown in Heaven, The new-born peace of sin forgiven; Tears of such pure and deep delight, Ye angels, never dimmed your night.
Ye saw, of old, on chaos rise The beauteous pillars of the skies; Ye know where morn exulting springs, And evening folds her drooping wings.
Bright heralds of the eternal will, Abroad his errands ye fulfill; Or thronged in floods of beamy day, Symphonious in, his presence play.
Loud is the song; the heavenly plain Is shaken with the coral strain, And dying echoes floating far, Draw music from each chiming star.
But I amid your choirs shall shine, And all your knowledge shall be mine; Ye on your harps must lean to hear A secret chord that mine will bear.

The Cattle Plague.

THE following article, in reference to the distressing plague among cattle, in various localities in Europe, is from the Scientific American. The papers have been alive with accounts of this epidemic for some time, but doubtless the following is as reliable as any. It is probably a faint fulfillment of that ancient prophecy, “I will utterly consume all things from off the land, saith the Lord. I will consume man and beast.” Zeph. i, 2, 3. What may not take place, when “God rises up?” G.
The disease which has been prevailing among horned cattle in Europe was, at last accounts, unchecked, and so great were its ravages that in some quarters of Germany not an animal is to be seen. The disease spreads rapidly when an infected animal appears in any district, and is liable to be spread by persons carrying the infection in their clothes. It has not yet appeared in this country, and it is to be hoped, will not. The symptoms of the malady, as yet unnamed, are a general lassitude of demeanor, a discharge of mucus from the eyes, twitchings of the muscles about the neck and shoulders, trembling of the whole body, a free discharge of matter from the nostrils. Diarrhea is also present, and in course of time dysentery appears. The average duration of the disease, from its commencement till death supervenes, is three days; and fat animals, or those that have been well cared for, suffer the most. Almost every beast attacked dies—the average deaths being 90 per cent.
As it is by no means impossible that this malady may be introduced into this country by accident, carelessness, or design, the Agricultural Report (official) suggests that the greatest care be exercised with regard to imported cattle, and that a quarantine for such beasts be established at certain points, so that they could remain in confinement until it was positively ascertained that they were not infected.
As this disease is contagious, and affects every part of the animal—hides, hoofs and horns—it will be seen that stringent measures are necessary to prevent the cupidity of some from endangering the interests of many. In Germany the hides are so cut as to be useless, the bones are crushed and buried, and the horns and hoofs burned, or otherwise disposed of, so as to prevent any possible chance of their ever being made use of. In addition to this, a strong military force is drawn about the infected spots, and communication with them entirely cut off, the commissary receiving such supplies as he may need at the end of a long pole. The disease, as we have said, has extended to England from communicating with Russia, and numbers of cattle have already died. Whether the same caution as regards the hoofs, etc., is observed there as in Germany, we do not know, but we hope that our Government is sufficiently alive to its interests to take the most stringent measures to prevent the plague from reaching these shores.

Satan and the Carnal Heart

Sometimes there appears a scuffle between Satan and the carnal heart; but it is a mere cheat, like the fightings of two fencers on a stage.

What a Rum-Seller Contributes to Society.

We find the following in an exchange, without any indication to its origin. It presents the business of the liquor dealer in striking contrast with trades which are useful and honorable:
Every individual in society is expected to contribute something to its advancement and interest. We remember to have read, years ago, of a company of tradesmen, who had united themselves together in a mutual benefit society, and each one had to relate what he could contribute to its support. First the blacksmith came forward and said:
'Gentlemen, I wish to become a member of your association.'
'Well, what can you do?'
'Oh, I can iron your carriages, shoe your horses, and make all kinds of implements.'
'Very well; come in, Mr. Blacksmith.'
The mason applied for admission into the society.
'And what can you do, sir?'
'I can build your barns and houses, stables and bridges.'
'Very well, come in; we can not do without you.'
Along comes the shoemaker, and says:
'I wish to become a member of your society.'
'Well, what can you do?'
'I can make boots and shoes for you.'
'Come in, Mr. Shoemaker, we must have you.'
In turn all the different trades and professions applied, till lastly an individual came in who wanted to become a member.
'And what are you?'
'I am a rum-seller.'
'A rum-seller! and what can you do?'
'I can build jails and prisons, and poor houses.'
'And is that all?'
'No, I can fill them; I can fill your jails with criminals, your prisons with convicts, and your poor-houses with paupers.'
'And what else can you do?'
'I can bring the gray hairs of the aged to the grave with sorrow; I can break the heart of the wife, and blast the prospects of the friends of talent, and fill the land with more than the plagues of Egypt.'
'Is that all you can do?'
'Good heavens!' cries the rum-seller; 'is not that enough?'

Various Readings in the New Testament.

By Watchman and Reflector

It is well known that the various Greek manuscripts of the New Testament differ in many places. These differences are called "various readings." Infidels have sometimes taken advantage of this fact, to throw discredit upon the Scriptures; and Christians, who are not fully informed as to the facts, are sometimes perplexed and disquieted by the exaggerated statements of the former class. The following particulars, the result of a careful examination of the matter, will show how little occasion the former have for triumph, and the latter for uneasiness.
The edition of the New Testament used in this examination was the well known one of Prof. G. C. Knapp, of Halle. Prof. K. is not sparing in his criticism, and rejects as spurious many passages which later editors, of fully equal competency, receive as genuine. He has marked those passages, in the commonly received text, which he regards as unquestionably interpolations, by enclosing them in double brackets; and those which he only regards as doubtful, by enclosing them in single brackets. I find that he has used the first of these signs in one hundred and forty-four places. Of the part thus adjudged by him to be spurious, sixty-seven are such as do not affect the sense, being merely the insertion or omission of a pronoun, or a proper name; thirty-eight are such as are found unquestionably genuine in some other part of Scripture, for example, in the parallel passage of another gospel; and seventeen are merely the word, Amen, at the end of the Gospels and epistles. These all deduced, leave twenty-two. Of this number, fifteen are of no real importance to the sense, consisting mostly of single words. The remaining seven are somewhat more noticeable. One of the doxology, at the close of the Lord's prayer in Matt. vii, 13. But the only one of any doctrinal importance is that in 1 John v, 7, 8, where he omits all between the words "records," and "the Spirit."
Of the second class of passages, which he marks as doubtful, there are in all one hundred and seven. Of these eighty do not at all affect the sense; twelve are found elsewhere in the New Testament; three are only the word Amen; and three are but the repetition of the word translated forever in such passages as "forever and ever." Of the remaining nine, seven consist only of single words, are of no real importance. The other two are, John v, 3, 4, and John viii.
To sum up, of the two hundred and fifty-one passages which Knapp has marked as either certainly spurious, or at least of doubtful genuineness, only three can be considered as of any consequence, and only one of these is ever quoted as a proof-text in support of any important doctrine.
So trifling are the variations in the more than six hundred manuscripts of the Greek Testament that have been examined. It is proper to say, however, that the whole number of various readings is much greater than that given in the above account. But those not reckoned here are as a whole of no greater importance, and have for the most part less claim to be substituted for the commonly received text, than those above noticed. So if any one who does not happen to read the Greek Testament should hear some flippant sciolist, who measures his own wisdom by the number of things which he does not believe, proclaiming that the original manuscripts of the New Testament Scripture vary in more than a thousand places, he need not thereupon incontinently give up his faith in Divine revelation, nor feel any other emotion than that of pity for his shallow-minded and deluded informer.—Watchman and Reflector.

The New Jerusalem.

A WRITER in a recent number of the World's Crisis, in answering the objection that this earth is not large enough for the redeemed to stand upon, makes the following calculation about the size of the New Jerusalem, and the area it will occupy:
The New Jerusalem city of Rev. xxi, 16, being 12,000 furlongs, or 1500 miles in measure—probably the whole distance around it; though some suppose it means 1500 miles square; but the city was four square, and its measure being 12,000 furlongs, we understand it to be the whole distance around, not a quarter of it. Allowing this to be the distance around, would make the city 875 miles square, and would contain 140,625 square miles, or ninety million acres. All who ever lived on earth could stand within the walls of this city, and each one would have a space of over thirty-nine square feet, over six and a quarter feet square. The city would cover an area of land nearly equal to the seven States of Maine, New Hampshire, Vermont, Massachusetts, Connecticut, New York, and Pennsylvania. It would cover land equal to the whole of Palestine, Syria, and all of Mesopotamia excepting the southeast part, below the ruins of old Babylon. Or, it would extend from the southwest corner of Palestine, northward, the whole eastern coast of the Mediterranean Sea, and beyond as far north as Tarsus, in Asia Minor; and from thence eastward about fifty miles beyond the ruins of ancient Nineveh, and from there southward, within fifty miles of old Babylon, and down to a point one hundred miles into the desert of Arabia, and from there westward to the southwest corner of Palestine.
If the city were fifteen hundred miles square, it would be six thousand miles around its walls, and would contain two million two hundred and fifty thousand square miles. The countries of Turkey in Europe, and Asia, Persia, Arabia, Greece, and Italy, contain less surface than the supposed area of this city. The whole of the United States from the Atlantic to the Pacific, from the Gulf of Mexico to the British Possessions, would be about the right size, shaped into a square, for such a monstrous city, which would extend one-seventeenth around the earth. And hence we conclude that it must be only three hundred and seventy-five miles square, and this size, it will be seen, is of sufficient magnitude to contain all who ever lived on earth.

Beauty.

THE loveliest eye is that of faith, Which upward looks to God; The neatest foot is that which has The path of virtue trod.
The sweetest lips are those that ne'er A word of guile have spoken; The richest voice is that of prayer, One ne'er a vow has broken.
The prettiest hair is that which Time Has silvered o'er with gray, Or covers o'er an honest head— Its beauties ne'er decay.
The fairest hand is one that oft In deeds of kindness given; The purest heart is one that Christ Has sanctified for Heaven.

"Throw Dat Coat Away."

In his precious work, called "None but Christ," Dr. Boyd recalls the following instructive anecdote:
A poor negro slave in the West Indies was led, under the preaching of the gospel, to feel himself a lost, undone sinner. He had been a very wicked man, drinking and swearing, and giving vent to his vile passions; yet the same night in which he was convicted of sin he believed in Jesus, and at once found peace. His master was awakened under the same sermon; but as he had lived outwardly what men regard as a very good, moral life, his proud heart rejected the finished work of Christ, and set about trying to save himself. This went on for about a month, and the poor Pharisee was becoming more wretched, when he resolved to have a conversation with the happy negro, and the following accordingly took place.
"Sam, you are happy?"
"Yes, massa, I be," he said, with a face beaming with joy.
"Well, Sam," said the master, "I have come here this morning to find out what it is that makes you happy. You know, Sam, you and I first began to think about God the same night, more than a month ago; and you, though you were such a bad fellow before, seemed to find peace at once, while I, who have always been what the world calls a good man, have been going on in darkness and sorrow ever since, and it seems to me I only grow worse. It is a great mystery, Sam, and I don't understand it."
"O, massa!" said the poor slave, "it ain't no mystery at all to me, 'cause you see dat's the berry reason. Sam was such a bad fellow, and hab on such dirty ragged blanket, that when God called him he knew it wasn't fit to go 'fore God in, so he trew it right away, and den God put on him the robe of Christ's righteousness; and den, of course, when Sam had dat on he couldn't help being glad and full of peace. But massa hab on a real good coat and he did not like to trow dat away, for he thought if it was fixed up a little it would do to go 'fore God; so when he sees a dirty spot he says, 'Oh, I'll wash dat!' and when he sees a hole, he says, 'Oh, I'll patch dat!' and so he goes on trying to make his old coat do; but it nebber will; for God won't receive massa in dat coat, no matter how much he fix it up. But if massa will only trow dat coat away, and let God put de robe of Christ's righteousness on him, den massa can go in 'fore God and not be 'fraid, but he happy like poor, bad Sam."
The slave paused, and looked at his master, as if to see the effects of his bold language. A smile broke over the master.
"You are right!" he exclaimed, as he grasped the rough, black hand held out to him: "I have been trying to fix my old coat, but I thank God, I am done with it now. I'll have on the robe of Christ's righteousness as well as you, and I see that will bring me peace and joy. God bless you, Sam; you have taught me a precious truth."

Dr. Windship, the Strong Man

Dr. George B. Windship, the strong man, now lifts over 3,500 pounds, and is in perfect health.

What Can I Do?

Whn you look, dear brother, dear sister, over the wide harvest field, and consider for one moment, as no doubt you often do, the great gathering work to be accomplished through the instrumentality of God's people, and that even now, the field is "white already to harvest," does not the foregoing question irresistibly intrude itself upon your mind and conscience? God grant that it may. The question is truly a pertinent one at the present time. Now is the time for individual action on the part of every one that claims an interest in the cause of present truth. And it should be remembered, that, "he that reapeth, receiveth wages, and gathereth fruit unto life eternal."
As a people, I think it may be safely said, that we have been too much in the habit of shifting upon others, responsibilities that belong to us individually. Whilst we have been looking and longing for a time of refreshing among us, and flattering ourselves that the third angel's message was just about to be sounded with a "strong voice," and go forth to the world with unwonted power, we have been content to suppose that the Lord would bring all about in his own good time, and way, and that we need have no special concern in the matter. We are very willing to commit the great work in question into the hands of our ministers, but are not as ready as we ought to be, to second their labors with our own. True, we sympathize with them in their trials and afflictions, and give of our substance to sustain them; but this is not enough. The time has fully come for action, self-denial, and cross-bearing, on the part of every true child of God.
Let us, dear brethren, be taught by the lesson that God now permits to be given us. See how the cause of God seems to languish at the present time. See how little, apparently, is being done toward the accomplishment of the great work before us. See how the faithful laborers, including even those whom God has placed at the head of the work, are being withdrawn from the field, in consequence of impaired health, and lingering disease. And the labors of others, for other causes, have ceased to be effectual toward the advancement of the great work.
Now who knows, but that God, by way of chastisement, is suffering all this, that his people may the more earnestly and prayerfully consider the relation that they sustain to the cause, individually, and thus happily find out what they can do in its behalf.
I have said what I have, by way of introduction to the question, What can I do? Now, dear brother, dear sister, (I speak to you individually,) whilst there is very much that you can do toward forwarding the work in which we are engaged, I propose to name barely one thing, which I believe you can easily do, and which I verily believe you ought to do, and which, having been done, a very great work will have been accomplished in the advancement of God's cause.
You will agree with me, that the Advent Review and Sabbath Herald is an efficient messenger, capable of doing an untold amount of good, if only permitted to have access to the people. And now, if ever, during the suspension of so much ministerial labor, is the accepted time for this silent messenger to be on the wing.
Note now what I have to say: The subscription list to Review, between this and New Year's day, may be, and ought to be, doubled. What say you? Do you ask how this may be done? I have only to say; you that have only the "one talent," (and none have less,) set yourself to work in earnest, to interest some one of your friends or neighbors to become a subscriber for the same. Do you say, that would be a work of self-denial and cross-bearing, and would therefore be excused? Remember, that it is the very kind of work you need to do, and that which God requires at your hands. And you that have the "two talents," see to it, that you get two subscribers. And you that are blessed with the "five talents," be sure that you get five subscribers. Thus even more than I named would be accomplished; and how easily it could be done! And thus in the aggregate, my dear brethren and sisters, a great and important work would be performed by you in the Lord's harvest.
Now whilst there is much more that you can and ought to do,—with reference to which I may speak hereafter—may we not reasonably expect that you will severally accomplish the trifling amount of labor, yet vast amount of good, that I have named?
Till New-Year's morn, Expectant I remain.
J. M. A.

They Acknowledge the Devil as Their Leader.

Who? Modern Spiritualists. These would-be reformers convened in the city of Philadelphia, Oct. 17, in a grand "National Convention," and remained in session five days. During this time they were discussing various questions pertaining to the interests of Spiritualism, the main one of which was "organization." At this Convention one Judge Carter, whom report says "was warmly applauded by the audience," spoke out his views on the subject of Diabolism, as follows:
"Spiritualists are not, and should not be, frightened by the hue and cry, and the terrors of diabolism. They care not for having the Devil to aid and abet them. Indeed, they think, and think justly, that if Spiritualism and its manifestations and phenomena are of and from the Devil, they are prepared to stand by, and fight for, the Devil. If he is the commander of these armies of mediums, now assembling in such hosts; they account him a first-rate Generalissimo, and are quite prepared to enlist under his banner, and to fight the good fight under his emblazoned standard. If the Devil is the originator, mover, manager, and wire-worker and wire-puller of all these marvels and wonders, which now enrage, astound, and confound the people, we will employ the language of the boys, and say, "Bully for the Devil." He is a greater and a better fellow than we have heretofore given him credit for. In goodness and wisdom he has turned to be a God, and although he did rebel against the Almighty, and was cast down deep into hell for his rebellion, we will forthwith send a monster petition to the throne for his unconditional pardon, for surely he has done the state some notable service. If the Devil does all of these things, we are not only prepared to admire and honor, but we must fall on our knees and worship and adore him; nay, we must "fall at his feet as dead," and are quite willing and disposed to
"Wear the livery of Heaven, To serve the Devil in."
Another speaker followed, in the course of which occurred this delectable passage: "I don't believe in Christianity. I am a Spiritualist on the infidel side, and I don't care who knows it!" These things, with an infinity of others just as bad, show the material that Spiritualism is composed of, and what is the real intent of its mission. It is an unconditional war against Christianity and the Bible, in which their slogan is, "Away with restraint! Liberty to the passions!"
Reader, put the armor on. G.
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