Review and Herald, Vol. 33, No. 5. (1/26/1869)

Review and Herald

Jan 26, 1869

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 26, 1869

THE GUILT OF THOSE WHO CAUSE OTHERS TO STUMBLE.

By John Nevins Andrews

BY ELD. J. N. ANDREWS.

TEXT. Matt. xviii, 6, 7: “But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man by whom the offense cometh!”

Luke xvii, 1, 2: “Then said he unto the disciples, It is impossible but that offenses will come; but woe unto him through whom they come! It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.”

These words of our Lord are calculated to fill us with the strongest emotions of fear. Surely the Lord Jesus was not one of those preachers that speak words of comfort to the sinners in Zion. The thunders of Sinai itself are not more awful than this declaration of Him who is to be the Judge of quick and dead. All who read this word of warning are in danger of incurring this terrible woe; some who read it, have it already hanging over their heads.

The sin which the Saviour so solemnly threatens, is one of no minor consequence. It is no less than the eternal ruin of those who otherwise might have secured an entrance into the city of God. It is the causing of others to stumble and to fall. It is the turning of men out of the path of life. It is the hindering of them in the race whereby their final failure is rendered inevitable. It is even the destruction of those for whom Christ died.

Does the reader protest innocence of this awful sin? Let him not be too certain that even his hands are not stained with this terrible blood—guiltiness. Let him be more anxious to know the exact truth than to maintain his own cause, and to vindicate himself from blame. Deep anguish must follow the discovery of this sin. But we had better learn the truth before mercy is succeeded by strict justice. Possibly we can undo some of the evils which we have already well nigh accomplished.

Some men deliberately undertake the ruin of Christ's disciples. They study how to overthrow them. They weave snares with which to entangle their feet. They manage to perplex, dishearten, and confound them. They place before them temptations exactly adapted to the peculiar weakness of the individuals with whom they are engaged. They flatter their vanity, they excite their fears, they pervert their judgment, and they turn their eyes from the light of Heaven to the deceptive influences of the Evil One. They sleep not unless they cause some to fall. Such was Elymas the sorcerer; such was Alexander the coppersmith; and such are the false apostles and deceitful workers who, though ministers of Satan, are transformed into apostles of Christ. Prov. iv, 14–19; Acts xiii, 6–11; 2 Cor. xi, 12–15; 2 Tim. iv, 14, 15.

This class of foes is numerous and formidable. The amount of ruin which they have caused can never be estimated till the great reckoning day shall show every man how many he has been the means of saving or of destroying. It does not appear that Christ or Paul addressed words of exhortation to this class of evil doers. We may well doubt whether there can be any forgiveness, and whether this is not a sin unto death, for which we should not pray. 1 John v, 16.

Would to God that this dangerous class of foes was the only one that the disciples of Christ have to fear. Would that of their own number men did not arise to do the evil work of Satan. Alas! there are plenty of persons who have themselves learned something of Christ, who suffer Satan to use them as the means of destroying the disciples of the Lord.

There are men who have been called of God to preach his word who fall into the snare of Satan, and then become the occasion of the ruin of many. They commit some sin which to them seems small. Perhaps they trade horses. In doing it they take advantage of the confidence reposed in their piety, so that without uttering a single falsehood in words, they are able to change a poorer horse for a better, and perhaps get something also as boot. By and by the man who has been cheated discovers the true character of the transaction. Perhaps he was a candid, serious inquirer after Christ and the truth. When he finds that a man of high reputation for piety, and one filling the position of a minister of the religion of Jesus, is lacking in the first principles of honesty, he concludes that religion is all an imposition and a cheat. He decides to give no further heed to its solemn teachings, and to pay no more attention to eternal things. The blood of this man is upon the hands of this minister.

Perhaps his trade was with a young or inexperienced disciple. When such persons find themselves deceived by ministers of the gospel, the cases are not infrequent that they are so stumbled by the unlooked for villainy, as to renounce the cause of Christ entirely. And generally those who thus stumble can never be recovered. It is also the case that the persons who are directly concerned in the loss are not the only ones who are stumbled by it. These persons have a circle of friends, all of whom have the case set before them, and among these are candid inquirers and weak disciples who perhaps stumble to their final ruin. Woe to the man who has this record to meet in the day of Judgment.

Sometimes the minister of Christ falls into shameful sin. Alas! what words can express the measure of his guilt? What pen can portray the ruin that he causes. Not only the persons directly led into sin by him are involved in ruin, but, such is the publicity that scandal always secures, a multitude is poisoned by the pernicious influence of the wicked deed. Souls, for whom Christ died, and who had perhaps just set out in the way to life, or who were on the point of doing this, or who were tender upon the subject of religion, are, by this great wickedness, stumbled to their eternal ruin. They conclude that religion is all a farce, a sham, a cloak of lasciviousness. What a mercy to this man had his enemies, while he was yet innocent, been suffered to sink him with a millstone in the depths of the ocean. Oh, ruined souls! Oh, wounded cause of Christ! Oh, sin-avenging judgments of God!

Other ministers cause many to stumble to their final ruin by preaching smooth things to men going on in sin, or by taking off the edge of the sharp reproofs which everywhere appear in the book of God, or when they preach the truth without perhaps smoothing its words they do it in so indifferent a manner that their hearers cannot believe that even they themselves attach any importance to it. Perhaps they are indolent and dilatory, though professedly bearing a message of life and death. Perhaps they bridle not their tongues, but give way to levity and mirth. Perhaps they are not discreet and prudent in their manners. Perhaps they are not exact in their business transactions. Perhaps they are not circumspect in their walk. For any or all of these sins let there be great searchings of heart. They do not merely prevent the preacher from doing good, but they make him the actual cause of ruin to some. The day of Judgment will discriminate exactly between the faithful servant and the unprofitable servant; and while it shall manifest how many the one has led to the gates of Paradise, and how many the other has caused to stumble to their final ruin, it shall reward each man according to his works.

But ministers are not the only ones who are guilty in this great transgression. There are persons redeemed by the blood of Christ, who have tasted the

good word of God and the powers of the world to come, and who have learned the way of truth, and identified themselves with those who are the humble disciples of the Saviour, who seem afterward to live only to be a stumbling-block both to saints and to sinners. Some of these persons are ready to sell Christ, or the truth, or their conscience, or the Holy Spirit, whenever by some sharp trade a few dollars, or even a few shillings, can be made. And it is not merely a single instance when under the influence of powerful temptation that they are overcome, but it has become a habit which all the warnings and entreaties of their brethren cannot change.

Then there are others who give themselves up to Satan, to walk in immorality and licentiousness. It is not merely once or twice that these persons fall into sin; they follow it as a steady habit of life. They know the stain that their course of life has brought upon the cause of Christ. They know the anguish which they have caused the people of God. They know the occasion which they have given scoffers to mock the servants of Christ. They know that their life is a stumbling-block to those who are weak in faith, and that it is the means of hindering many who otherwise would turn to the Lord. But they dare to go on in sin with all these terrible consequences plain to their view. They regard not the grief of the people of God, nor the reproach of the cause of Christ, nor the ruin of souls, nor the anger of the just Judge, nor the retribution of the great day. They regard not the anguish which they cause to those who should be dear to them. They tremble not for the ruin of the cause of Christ. The thought that certainly some, perhaps many, will, by their wicked example, be caused to stumble never to rise again, has no power to restrain their evil conduct. Some who will read these words are the examples of the very wickedness here portrayed. Sinful men, you have gone far enough. Stop in your course of presumptuous sin. You have already treasured up wrath till it is ready, even before the great day of wrath, to burst forth upon you. Retrace your steps if you can. But whether the past can be forgiven or not, let not the ruin of another soul be chargeable to your wicked example.

But these outbreaking offenders are not the only sinners in Zion who need to hear the voice of warning. There is a large class of respectable backsliders who have been the absolute ruin of many. They have a name to live, and yet they are dead. The example and influence of this kind of Christians has proved fatal to many young converts who once bid fair to make their way to the city of God. The blood of souls that will not wipe off is on their garments. Their lack of devotion, their unconsecrated lives, their careless manner, their idle words, their selfish spirit, their lack of interest in the cause of Christ, their love of ease, their neglect of watchfulness, their impatient, murmuring spirit, their bad example in their families, their neglect of the prayer-meeting, their unbridled tongues, their half-hearted testimonies and prayers, these have been as fatal to the inexperienced who have come under their influence as to the travelers are the poisonous hot winds of the desert, that they must refuse to breathe if they would escape sudden death.

Oh! that this class of sinners in Zion might repent. Oh! that they could be aroused before the blast of the trump of God. Oh! that these death-sleepers might awake and call on God for mercy and pardon, and for deliverance from blood-guiltiness.

It is a terrible thing to be lost. No tongue can express the unutterable horror of despair that shall seize men when they find that mercy is clean gone forever. But if we could perish alone, and not by our evil example and poisonous influence drag others to perdition also, the case would be less fearful than it is.

How awful are our Lord's words! The man that causes others to stumble, better have had a millstone tied to his neck and been drowned in the ocean. This is indeed an awful death, but it is no comparison to the second death. Let those who think that the wicked shall never be awakened to the retribution of the day of wrath, explain our Lord's words if they can. But let them beware how they explain them away. Woe to that man, says our Lord, that causes the ruin of others. That woe shall reach every such transgression. The fate of such men shall be more awful than that of the man sunk by a millstone in the mighty deep. Let the sinners in Zion take warning before the terrors of the day of God shall seize them. Amen.

ARE WE WAITING ?

By C. P. A. W.

Are we waiting for our Saviour With the angel band?— Coming to redeem his children From a dying land.

Coming in the clouds of heaven, Waiting ones to save ; Coming to restore our loved ones From the lonely grave.

We shall know no more of sorrow, Know no more of pain ; When on earth redeemed in glory Jesus comes to reign.

Are we waiting, surely waiting, Striving every day, To overcome the sins that cluster 'Round our earthly way ?

Are we patient 'mid the trials Of our daily life ? Are we rendering good for evil In a world of strife ?

Are we waiting, surely waiting, Working while we wait, To arouse our fellow mortals From a sleeping state ?

Precious time is flying swiftly, We've a work to do ; Let us careful be, while waiting, Lest we're sleeping too.

C. P. A. W.

New Bedford, Mass., 1869.

THE GUILT OF THOSE WHO CAUSE OTHERS TO STUMBLE.

By John Nevins Andrews

BY ELD. J. N. ANDREWS.

THESE words of our Lord are calculated to fill us with the strongest emotions of fear. Surely the Lord Jesus was not one of those preachers that speak words of comfort to the sinners in Zion. The thunders of Sinai itself are not more awful than this declaration of Him who is to be the Judge of quick and dead. All who read this word of warning are in danger of incur-

CHRIST THE LIFE.

By Mary W. Howard

THINKING upon the words of our Saviour, “I am the way, the truth, and the life,” my mind rested painfully upon the fact that a majority of Christians quietly, yet almost completely, ignores the truth of Christ as the life. Not but that a part of this truth is recognized, that our religious, spiritual life comes through Christ; but this is Christ as the way,—the way of access through him as mediator unto God. According to the apostle’s assertion, “There is none other name given under Heaven among men; whereby we must be saved.” Acts iv, 12. None can be Christians, therefore, without accepting this elementary truth; for it carries conviction as it goes. But I wish now to illustrate: Christ is the life from the grave, which comes also through him, as emphatically the Lifegiver, at his return, when “all that are in their graves shall hear his voice and come forth.” John v, 28. That this is the life intended, is clearly shown by Jesus’ words to Martha, John xi, 25. In fact, he explicitly says so: “I am the resurrection” (first, and then) “and the life.” It is this life to which Peter looked forward when with joy he exclaims, “Hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away.” 1 Pet. i, 3. This resuming again of his own life, was sure pledge of ability to impart it again to those who sleep in him, according to Paul’s teachings in 1 Cor. xv.

Moved by these thoughts, I sought a sermon of Spurgeon’s upon the resurrection; and found sentiments which I so fully endorse, that I will quote from him some undeniable truths that will be more appropriate coming from him than for one like myself to express them.

“Reflecting the other day upon the sad state of the churches, I was led to look back to apostolic times and consider wherein the preaching of the present day differed from the preaching of the apostles. Surprised was I to find that the very staple of the apostles’ preaching was the resurrection from the dead. This is a doctrine we think we fully believe, but which we too seldom preach or care to read about. It has been set down as a well-known truth, and has therefore never been denounced. Heresies have never risen up respecting it. It would almost be a mercy if there had been; for whenever a truth has been contested by heresies the orthodox fight strongly for it, and the pulpit resounds with it continually. I am persuaded, however, there is much power in the doctrine.”

Would that religious teachers everywhere would realize this power, and as Paul exhorts, “Come to know the power of his resurrection,” and the kindred or underlying doctrine of the coming of our Lord. Through the gospel the resurrection was brought to light in the most excellent and explicit manner. Throughout the teachings of Paul, there was one continuous flow of these doctrines; and it is marvelous that there should be such departure from the steadfastness of this faith so long as there is an abiding adherence to these very scriptures that set it forth.

If it were better, as suggested in the quotation, that heresies should have arisen concerning the doctrine, we are in a fair way to have it tested by the “Bible Repository,” and others advocating the nonresurrection of the wicked. Unscriptural as this theory may be, it is, perhaps, less to be deplored than the prevailing Spiritualist’s view that causes the ignoring of the scriptural view, and by which the necessity of the resurrection is completely superseded. But I will again quote from the sermon on which I have already drawn; for I find him using stronger language than would seem proper for me, even though scriptural proof was adduced; for it is human to look for authority from high earthly positions, and I am glad so to do, when it is in accordance with the higher authorities of God’s word: “There are very few Christians who believe in the resurrection from the dead! You may be surprised to hear me say that, but I should not wonder if I discovered that you yourselves have doubts upon the subject. By the resurrection of the dead it means something very different from the immortality of the soul. The doctrine is, that the actual body in which I now exist is to live with my soul; that not only is the ‘vital spark of heavenly flame’ to burn in Heaven, but the very censer in which the incense of life has smoked is holy unto the Lord and is to be preserved forever. Many of you believe you will have a body in Heaven, but think it will be an airy, fantastic body, instead of believing it will be a body like to this—a solid, substantial body which has started up from the grave. But if you are Christians as you profess to be, you believe that every mortal man that has ever existed shall not only live by the immortality of the soul, but his body shall live again, that the very flesh in which he now walks the earth is as eternal as the soul, and shall exist forever. This is the peculiar doctrine of Christianity.”

Concerning Enoch and Elijah, Spurgeon discourses thus: “In the Old Testament scriptures we are told of two men who left not their bodies food for worms; one ‘was not; for God took him,’ and Elijah was carried to Heaven in a chariot of fire. Each in his mortal frame—changed and glorified, doubtless—they ascended up on high.” And surely we do not forget the many instances of life given back, recorded in the New Testament. Enough certainly to vindicate Christ’s words, “I am the life,” and forever to establish the fact of life again from the dead.

But when we hear the notion of “disembodied spirits” taking precedence of the resurrection, what wonder is it that a matter-of-fact age begin to look upon every thing connected with the theory as a vain “speculation” of no profit, and there is developed, as we ourselves witness, an outgrowth of infidelity? But let the Bible doctrine of the resurrection of the dead through the life which shall be given by Christ, the life, be brought to view, and there is a conscious change of base at once. All is substantial and abiding. The Bible must be set aside to refute it, and, happily, comparatively few are prepared to take that position. Then let it be sounded forth by every pulpit, and every pen; “For as in Adam all die, even so in Christ shall all be made alive.” 1 Cor. xv, 22. Then will mankind have anxieties for the future. Then will be an end of that religious apathy so painful to witness. All will then feel that they have a personal, vital interest in the question, “How shall we escape if we neglect so great salvation?” Heb. ii, 3. Apostolic preaching having returned, apostolic results will be witnessed, and souls will be rescued.

MARY W. HOWARD.

January, 1869.

ARE WE INFIDELS?

By W. S. Foote

In No. 14 of the REVIEW the question was asked, “Who are Jews?” Seventh-day Adventists are sometimes called so by latter-day scoffers, because they are trying to fear God, and keep his commandments, and the testimony or faith of Jesus; and because they will not make dyspeptics of themselves by eating swine’s flesh, which the Lord, “who is the same yesterday, to-day, and forever,” is pleased to call an “abomination.” Lev. xi, 7; Deut. xiv, 8; Isa. lxv, 4; Isa. lxvi, 17.

Some, who are frequenters of grog shops, and other places esteemed more sacred, are pleased to call us infidels.” Webster says that “an infidel is one who denies the divine origin or authority of Christianity.”

We believe that the great Author of the Christian’s faith will soon “come in the glory of his Father, and all the holy angels with him; and then he shall reward every man according to his works.” Matt. xvi, 17. “And unto them that look for him shall he appear the second time without sin unto salvation.” Heb. ix, 28. We believe also that the Lord means just what he says in Isa. lxvi, 5: “Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified; but he shall appear to your joy, and they shall be ashamed.” Any infidelity in this?

We believe that God has given us what is called the moral law, or ten commandments, as a rule of moral action, and that he that offends against it in one point is guilty of all, and thus makes himself a transgressor of the law, or a sinner. We believe also that sin unrepented

of will condemn us, not to everlasting life in misery, but to devouring fire, as the Bible declares. “The day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch,” Mal. iv, 1; or, as Isaiah says, in chap. x, 18, “Both soul and body.” Are we infidels on account of believing these things?

Are we heterodox in sentiment because we believe that “he that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him?” 1 John ii, 4. Are we infidels for the reason that we believe that our Lord and Saviour Jesus Christ was slain on Calvary for our sins, was buried, and rose again for our justification, and is now pleading before his Father’s throne, and there offering for us his merits and intercession?

Our religious faith not only takes in the idea of salvation through the blood and righteousness of Christ, but full belief in the promises and threatenings of the word of God; also giving full credence to the statement that “all Scripture is given by inspiration of God, and is profitable.” Is there any infidelity in this?

To conclude we wish to say to our antinomian friends, who sometimes accuse us of denying the divinity of Christ, that we believe him to be God manifest in the flesh, the promised Messiah, our Elder Brother, our Saviour (for we cannot save ourselves); and out of gratitude to God we pray daily that we may have grace to keep all his commandments; “for not the hearers of the law are just before God, but the doers of the law shall be justified.” Rom. ii, 13. Unprofitable servants as we are, and compelled to say, with old Mr. Wesley, “I the chief of sinners am, but Jesus died for me,” we hope soon to hear the welcome plaudit, “Well done, good and faithful servant, enter thou into the joy of thy Lord.” Does all this make us infidels? W. S. FOOTE.

Pendleton, O.

TRUE RELIGION.

By E. B. Saunders

I BELIEVE that the Seventh-day Adventists are the people of God, and enjoy his blessing above others; but have we heeded the counsel of the faithful and true Witness, who says, “I know thy works;” Have we not depended too much on a form of religion, and acted as though we were rich and increased with goods, when we were poor, and miserable, and blind, and naked. Some of us act as though we thought that if we only made a profession, attended Sabbath meetings, prayed and spoke, had family worship and secret prayer now and then, paid s. B., and argued the truth with our neighbors, that this was the sum total of religious duty. Thus we have settled down like still water, till stagnancy and foul weeds threaten to destroy all vitality, and leave us miserably selfish in our feelings, importuning the Lord to have mercy on us, to pardon us, to lead us, to save us, till we have nearly forgotten poor sinful souls all around us, who can be helped—perhaps saved to shine like stars in our crowns if we make an effort for them. A few tracts or the REVIEW judiciously distributed with fervent, unselfish prayer for the blessing of God upon the effort, might turn many a sinner from the error of his way, and save a soul from death.

This selfish kind of religion that thinks only of being saved ourselves, and morbidly dwelling upon our feelings and frames of mind, will never help us to walk in the narrow way, nor add one star to our crown. Mourning and moping over our faults and shortcomings for days together will not bring God's blessing; we must stir around to see what good we can do, what desponding soul we can cheer up, and cause joy and sunshine to chase away the furrows of sorrow and care. If we do this, sunshine will come into our hearts also.

All around us are poor, forsaken objects of charity, who seldom have one ray of sunshine in their hearts, who are heart-broken, or nearly so, tottering feebly toward the grave. They should be visited, their most pressing wants be supplied, while Jesus and his pardoning love should with tears be recommended to them. Let us thus live to do others good, and selfishness will soon be rooted from our hearts.

Says Jesus, “I know thy works;” he knows our profession also, and our narrow-minded, selfish religion. While we act as though we were to be judged by our feelings and frames of mind; yet in this time of the judging of the people, Jesus says, “I know thy works.” Jesus is soon coming to separate the sheep from the goats, to reward the just with everlasting life, and to punish the wicked with everlasting death. The reward of the righteous is to be, not according to the feelings they had while on earth, but according to their works. “Behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” Rev. xxii, 12. That day will be a “day of wrath and revelation of the righteous judgment of God, who will render to every man according to his deeds.” “For the Son of Man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works.” Rom. ii, 5, 6; Matt. xvi, 27.

The works and deeds spoken of in the above texts do not consist in a little cheap talk every Sabbath in meeting. Pure and undefiled religion does not consist in talk, but to visit the widow and the fatherless in their afflictions; not the stiff, formal visits of the world, to chat about fashion and dress, and eat up their little stock of good things, but to gladden their hearts by little acts of kindness, to comfort the mourner with the consolations of the Bible, and bind up the broken-hearted with the religion of Jesus Christ, opening your purse, as well as heart, to relieve distress. To do this is to be a good Samaritan indeed, and to walk even as Christ walked. Oh! how much better that our visits be of this character, than to visit the proud and rich, to display fine apparel, and talk to no profit. How much better to be like ministering angels to the poor and afflicted, than to be equals with the rich and proud.

But what kind of works will the Judge approve in the great day? Hear and ponder his answer: “Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was an hungered, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in; naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me.” Such are the deeds our Lord will accept. Nor is the great amount done taken into the account, but the feelings or spirit in which we do it. Such a welcome the righteous did not expect, and they feel that they do not deserve it; for they look back on their past lives, and see but little, if any, good. They remember no acts but such as the common dictates of humanity required; and in surprise ask, “When saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? or when saw we thee sick or in prison, and came unto thee?” And the King shall answer and say unto them, “Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”

The genuine Christian will imitate the example of his Lord. Jesus went about doing good. He visited the poor and needy. His tears flowed when he saw human woe. The afflicted never sought unto him in vain. Let us imitate him. If God has given us the blessing of health and the comforts of life, let us with cheerful hearts and willing hands dispense them upon the afflicted, and thus lay up a treasure in Heaven, and have our Lord's approval in the great day.

E. B. SAUNDERS.

HUSBAND AND WIFE.

By Sel.

PRESERVE the privacies of your house, your marriage state, and your hearts, from father, mother, brother, sister, and all the world. Between you two let no third person come to share the secret joy or grief that belongs to yourselves alone. Do you two, with God's help, build your own quiet world, not allowing the dearest earthly friend to be the confidant of aught that concerns your domestic peace. Let moments of alienation, if they occur, be healed and forgotten in after moments and years of faithful, devoted love; but never let the wall of another's confidence be built up between you and your wife's or husband's heart. Promise this to yourselves, and to each other. Review the vow at every temptation; you will find your account in it; your souls will grow as it were together, and at last become as one. Ah! if many a young pair had, on their wedding-day, known this all-important secret, how many marriages would have been happier than, alas, they are!—Sel.

BOOKS OF AMUSEMENT.

By Dr. Arnold

In tracing some of the causes of that lightness and frivolity of character, and that disinclination for the exercise of the reflective powers, so lamentably common in the present day, one cause I find which is certainly capable of producing such a result. This cause consists in the number, and character, and cheapness, and peculiar mode of publication of the works of amusement of the present day. In all these respects the change is great, and extremely recent.

The works of amusement published only a few years since were comparatively few in number; they were less exciting, and therefore less attractive; they were dearer, and therefore less accessible; and not being published periodically, they did not occupy the mind for so long a time, nor keep alive so constant an expectation; nor, by thus dwelling upon the mind, and distilling themselves into it, as it were drop by drop, did they possess it so largely, coloring even, in many instances, its very language, and affording frequent matter for consideration. The evil of all these circumstances is actually enormous. The mass of human minds, and much more of the minds of young persons, have no great appetite for intellectual exercise; but they have some, which, by careful treatment, may be strengthened and increased. But here, to this weak and delicate appetite, is presented an abundance of the most stimulating and least nourishing food. It snatches it greedily, and is not only satisfied, but actually conceives a distaste for anything more simple and more wholesome. That curiosity, which is wisely given us to lead us on to knowledge, finds its full gratification in the details of an exciting and protracted story; and then lies down, as it were gorged, and goes to sleep. Other faculties claim their turn and have it. We know that in youth the healthy body and lively spirits require exercise; and in this they may and ought to be indulged; but the time and interest which remain over, when the body has had its enjoyment, and the mind desires its share, have been already wasted and exhausted upon things utterly unprofitable; so that the mind goes to its work hurriedly and languidly, and feels it to be no more than a burden.

The mere lessons may be learned from a sense of duty; but that freshness of power which, in young persons of ability, would fasten eagerly upon some one portion or other of the wide field of knowledge, and then expatiate, drinking in health and strength to the mind, as surely as the natural exercise of the body gives to it bodily vigor—that is tired prematurely, perverted and corrupted; and all the knowledge which else it might so covet, it now seems a wearying effort to attain. That an unnatural and constant excitement of the mind is most injurious, there is no doubt; that excitement involves a consequent weakness is a law of our nature than which none is surer; that the debility of mind thus produced is, and must be, adverse to quiet study and thought—to that reflection which alone is wisdom, is also clear in itself, and proved too largely by experience, and that, without reflection, there can be no spiritual understanding; and therefore childishness and unthoughtfulness cannot be light evils. Whatever is to us a hindrance in the way of our intellectual, moral, and spiritual improvement, that is in our case a positive sin.—Dr. Arnold.

The One Cherished Sin.

By Ez.

OFTEN from my window, on the seashore, I have observed a little boat at anchor. Day after day, month after month, it is seen at the same spot. The tides ebb and flow, yet it scarcely moves. While many a gallant vessel spreads its sails, and, catching the favoring breeze, has reached the haven, this little bark moves not from its accustomed spot. True it is that when the tide rises, it rises; and when it ebbs again, it sinks; but advances not. Why is this? It is fastened to the earth by one slender rope. There is the secret. A cord, scarcely visible enchains it, and will not let it go.

Now, stationary Christian, see here your state, the state of thousands. Sabbaths come and go, but leave them as before. Ordinances come and go; ministers come and go; means, privileges, sermons, move them not—yes, they move them; a slight elevation by Sabbath tide, and again they sink; but no onward, Heavenward movement. They are as remote as ever from the haven of rest; this Sabbath as the last, this year as the past. Some one sin enslaves, enchains the soul, and will not let it go. If it be so, make one desperate effort in the strength of God. Take the Bible as your chart, and Christ as your pilot, to steer you safely amid the dangerous rocks, and pray for the Spirit of all grace to fill your every sail and waft you onward over the ocean of life, to the haven of everlasting life.—Ez.

Continue reading: THOUGHTS ON THE BOOK OF DANIEL