Review and Herald, Vol. 24, No. 4. (6/21/1864)

Review and Herald

Jun 21, 1864

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jun 21, 1864

The Bible---Its Prophecies.

By R. F. Cottrell

This blessed volume of inspiration has stood the test of ages. It carries the impress of divine authenticity to every candid inquirer after truth. Among the many evidences which recommend it to our faith, its prophecies and their fulfillment is not the least. The common mind can grasp the invincible argument arising from this source, and maintain an unshaken faith independent of the opinion of others, whether friendly or hostile. It is the privilege of every one to know why they believe, and to be able to give a reason of their faith to those who inquire.

And the evidence derived from the prophecies is cumulative, increasing with every fresh fulfillment. As empire after empire has arisen upon earth the prophetic word has been verified more and more. And when, in addition to this, we view the many signs predicted of the last days, which cluster around us, we conclude that none need be infidels through lack of testimony.

But, strange as it may appear, infidelity has taken a fresh and unparalleled impetus, right in the midst of these prophetic fulfillments which speak with thunder tones the near approach of the day of God. This does not stagger but confirms the faith of the Christian, for it is distinctly and clearly foretold in prophecy, and that too as immediately preceding the great day. The past history of the world confirms the truth of the prophecies, while present fulfillments unmistakably declare that earth's closing scenes are upon us. And though the Christian mourns the increasing darkness of this moral night, yet he rejoices with the blessed assurance that the morning light is about to dawn upon all who, with constant faith and hope and love, wait and watch for it.

Faith in past and present fulfillment of prophecy is the only anchor that can hold the soul amid the surging billows of these last days. It is the only chart that can safely guide it amid the rocks and whirlpools, which are dashing in pieces and swallowing up our race. And oh! the apathy, the heartless indifference of those professed Christians who can look "with brute unconscious gaze," upon the thrilling events which cluster around us as harbingers of the day of God, and calmly see their fellow men swallowed up in the whirlpool of spiritualism, while they propose to themselves to "attend to the practical part of religion and let the prophecies alone." And why let the prophecies alone? There seems to be a consciousness that, if they investigate them, they will be forced to the conclusion that the end of all things is at hand; and then all the odium that is attached to those who thus believe, will cleave to them. So they close their eyes to the only truth that can awaken them from their stupor, and sanctify and save them from the awful gulf yawning to receive them.

Fellow Christian, where is your influence? Is it on the side of the Bible, its morality, its teachings, its prophecies? While you see the multitudes of mankind rushing madly into the latest form of infidelity, are you holding up the light of prophecy, which predicts these lying wonders as a sign of the last days, and points out the awful ruin that awaits those who are thus led captive by Satan at his will? Are you giving heed to the "sure word of prophecy, as to a light that shineth in a dark place," as an apostle directs, or are you practically making the prophecies of no account—slighting this bulwark of the Christian faith in such a time as this—a time when the emboldened enemies of the Lord are saying with insulting and defiant strains, where is your God? If you do not now rally to the standard of prophetic truth, your influence is on the side of infidelity, whether you are aware of it or not. While you ignore the prophecies, you yield some of the main props of the faith—the pillar and ground of the truth. Will you tamely surrender this part at such a time as this? Oh, says one, I believe the prophecies, but I do not know what they mean; and there is too much uncertainty about them for any one to be fully assured in regard to them. Such a faith in them is no faith at all. It is a sneaking, cowardly unbelief, which favors the cause of the enemy. Christian, where is your faith and where is your influence?

Both Sides.

By Wm. C. Gage

BRO. WHITE: I have been very much pleased with Both Sides, and especially with the last number received, (No. 1 present volume,) in which "Greek meets Greek." The general tendency of the introduction of the languages into a discussion, is to mystify and perplex the minds of the unlearned; but I think the matter is so fairly and simply dealt with in this instance that no one could object to its introduction.

But there is one point which seems to me to have been overlooked, as indeed there must be many where such a multitude are laid open, and I would like to call attention to it; viz., a practical application of the Elder's rendering to some other of his nine texts. If "the first day of the week" in Matt. xxviii, 1, means "the first of the Sabbaths" or, as the Elder construes it, "the first of the new series of Sabbaths," then the very same phrase in Acts xx, 7, must mean the very same thing, unless there is some "reason unknown to me;" and thus we find the first of Eld. P.'s "new series" over in Paul's time, A. D. 60.

Perhaps they did not get a good beginning and so commenced again after a trial of twenty or thirty years. We cannot wonder at it; for it must have been hard to establish an institution without precept or command. This rendering also upsets our s. B.; for what have we to do with a practice commanded only for the "first of the Sabbaths?" 1 Cor. xvi, 2.

"That which proves too much, proves nothing in the question."

WM. C. GAGE.

Manchester, N. H.

The Broad Way.

DESTRUCTION's dangerous road, What multitudes pursue; While that which leads the soul to God Is known, or sought, by few.

Believers enter in By Christ, the living gate; While they who will not leave their sin, Complain it is too strait.

Encompassed by a throng, On numbers they depend; They say so many can't be wrong, And miss a happy end.

But numbers are no mark That men will right be found: For few were saved in Noah's ark, While many millions drowned.

Obey the gospel call, And enter while you may; The flock of Christ was always small, And none are safe but they.

Lord, open sinners' eyes, Their awful state to see, Oh, may they, ere the storm arise, To Thee for safety flee.

The Michigan Tent.

By I. D. Van Horn

BRO. WHITE: Since I left you, I have enjoyed some of the blessing of the Lord. I feel thankful for all his goodness to me, and I want to live so that I may hold sweet communion with him daily.

I met with the church in Tompkins, Sabbath, May 28. The brethren and sisters all expressed a desire to be found walking worthy of the truth, that they might be prepared to go with the remnant people to Mount Zion.

On first-day, the 29th, I preached to a large congregation at home, many of whom are much interested. Thursday, June 25, I started for Hadley. I found Bro. Canright here.

The brethren here, we found to be laboring under some discouragement, but they were cheered by the testimony given during our stay with them. I preached four times, Bro. Canright once, and we had one social meeting. We enjoyed freedom in this meeting, and felt glad to hear the brethren and sisters express their determinations to go through with the people of God.

We left Hadley, Monday morning and came on to Greenbush. We found, that our tent had come, so we procured a team, and Tuesday we started for Ithaca. And here we are; but we must acknowledge that we are disappointed. This place was represented to us as having about four hundred inhabitants, but we find about thirteen dwelling houses, and not over one hundred and fifty inhabitants. However we are not discouraged. We shall pitch our tent here, and do what we can. Though this place might have been reached, and all the people accommodated in their school house or courthouse, both of which can be had for meetings, we have concluded to commence meetings here, which will begin Friday evening June 10th.

We trust it will not be in vain that we have come to this place. We shall wait here for Bro. Lawrence, and hope we may be able to do some good. We ask you to pray for us, that we may see our duty clear; for we want to move right in this work.

Yours in the truth. I. D. VAN HORN. Ithaca, Gratiot Co., Mich.

TOBACCO ON HEALTH

Tobacco-Using. No. 6.

TOBACCO ON HEALTH.

ONE man, who called himself a doctor, undertook even to argue, that tobacco sustained life, instead of destroying it; and in proof referred to the fact, that sometimes the Indians, in their lengthy hunting excursions, get out of food, and absolutely save themselves from starvation by the use of this article! But how is this to be accounted for? It was not because the tobacco possesses any property adapted directly to sustain life, but simply because its poison so paralyzes the stomach, that it allayed the gnawings of hunger, which of themselves were wearing out life. By killing the life of the empty stomach, hunger was not as readily felt, and therefore life was prolonged a little space.

Many instances have come before my observation, where medical men have been consulted in cases of diseases from such an origin, who, instead of searching out the primary cause, and decidedly proscribing the tobacco, have permitted the article to remain in the mouth uncondemned, and have recommended various drugs to restore health. This, by whomsoever practised, is the most consummate quackery, and should be sternly condemned by every man of common sense, whether in the profession or out of it; as a gross violation of principles of philosophy and humanity. One trouble, probably, in the way of too many in the medical practice, is, they cannot see clearly through the dingy flood, and the dense clouds of smoke, which proceed from their own mouths. Shame, SHAME on the medical profession for this! They ought everywhere and always, to be examples to the people in all righteous physical habits. They ought to be patterns of obedience to physiological laws to all beholders.

Because tobacco does not kill outright and immediately, many young men, and many in the meridian of life, suppose they have no occasion for alarm. But could they see the numberless instances of wreck in after life, which have come within the reach of my observation, and of every tobacco-discerning practitioner, they would be filled with trembling for the calamities that cluster in the path before them. Many, possessed naturally of the most solid constitutions, have, in the decline of life, under the long-continued habits of tobacco-chewing, or smoking, or snuffing, brought on themselves varied and accumulated infirmities, premature age, and a suicidal dissolution.

A gentleman, who had been my acquaintance for many years, possessing one of the most thorough athletic bodies found among men, was from early life a tobacco-chewer. Until he became forty-five or fifty years of age, he seemed not to notice the ill effects of this habit. Then his nervous system began to give away. Dyspepsia came on; he had severe and alarming turns of nightmare; symptoms of approaching palsy often appeared; he was unable to get through with daily business without an ill turn; and was finally obliged wholly to suspend his avocations. All this was evidently the fruit of tobacco. All his other habits were simple and inoffensive to health. This is only one case out of millions of like results from like habits. In all such cases, and those approaching such a destiny, the great question lies between health—even life—and the filthy, poisonous tobacco.

Tobacco is a powerful agent in the removal of vermin from cattle. Farmers have applied it in decoction to calves; and not unfrequently it has occasioned death. It might be lawful to chew it when a man should find himself internally infested with vermin, until he shall have purged himself from such an engorgement. And it ought everywhere to be restricted to such a use; so that it should always be understood, when we see a man with a cud, or pipe, or cigar, defiling the inner surface of his face, that it is because he has become internally so verminized that he finds himself obliged to resort to this desperate measure, as his last effort to remove the awful calamity.

The ordinary and general effects of tobacco are—whether by chewing, smoking, or snuffing—weakness, pain, and sinking at the stomach; dimness of sight; dizziness and pain in the head; paleness and sallowness of countenance; feebleness of the voluntary muscles; tremulousness in the hands; weakness or hoverseness of voice; disturbed sleep, by startings and a sense of suffocation; nightmare; epileptic or convulsion fits; confusion of mind; peevish and irritable temper; instability and laxness of purpose; depression of spirits; melancholy and despondency; partial, and sometimes entire and permanent insanity.

Insane hospitals have generally more or less inmates who are reported as insane from excessive use of tobacco. And doubtless a much larger portion of them would be enrolled on the same list, if the deadly workings of this article on the brain and nerves were better understood. An agent of such potency in destroying the healthy condition of the nerves is likely to find vent for its deadly poison somewhere, in some portion of the body.

If there is any one organ of the body weaker than the rest, it will be likely to manifest its disturbing qualities there. It may be upon some gland; or upon some vital function; or upon some important nerve, as the nerve of sight or hearing. It will be found that the eyesight of tobacco-eaters begins to fail earlier than that of other men. They are obliged to resort to wearing glasses at a much earlier period than would be required, if they had not in this way abused their nervous system.

Many have seriously, by this means, impaired their hearing. While traveling on the upper Mississippi, two cases of this kind came under observation. They were both young men, between, probably, the ages of thirty and thirty-five. They had been hard smokers from early life. One was on his way for medical advice. On riding with him, and investigating the history and nature of his case, it became my conviction that the seat of the trouble was in the auditory nerve, which had lost its electric energy; and that it was the tobacco that had paralyzed its tone. It was here that its destructive agency had chiefly located itself.

In the other, its direct attack on the nerves of hearing, had demonstrated itself. The man stated that a few months since, he suspended the use of tobacco for only a single month, and found his hearing essentially improved. But such was the strength of appetite, and his unwillingness to attribute the difficulty to the idol of his mouth, he entered upon its use again, and his hearing became as bad as before. Here the deadly work of this narcotic on the hearing department, had distinctly and unequivocally demonstrated itself.

Hosts of cases might be furnished of a similar character, where the agency of tobacco in paralyzing the nerves and their electric forces, has been manifested; producing dimness of sight and hearing; and many other complaints produced directly or indirectly through a morbid state of the nerves. Some of the severest cases of palpitation of the heart, have been created by the agency of deranged nerves by tobacco. Diseased liver and lungs have had the same origin: but the limits of the work will not allow their statement in detail.

As before remarked, men take advantage of a good original constitution, and go on doing violence to the laws of life, till by and by that constitution gives way, like the granite edifice when its underpinning is gone. Nature will sometimes have long patience with the offender; but we may rely upon her making signs of suffering sooner or later. She is jealous of her rights. Every infringement of her laws she will be sure to avenge. She will sometimes bear a long-continued accumulation of wrongs, but the day of retribution is sure to come. Though her fires may be long in kindling—long remain smothered and unseen—they will break forth in devouring flames, from which there is no escape. Men may possibly escape the grasp of human laws and penalties. The thief, the robber, even the murderer, may possibly outrun his pursuer; but the offender against Nature's law can never outrun, can never hide away from her civil officers. They must and will be overtaken, and when arrested they are sure of punishment. There is no reprieve and no redemption from the punishments made due in Nature's code of laws.

The tobacco-eater must sooner or later pay the debts accrued and accumulated from this unlawful, unnatural animal indulgence. Besides various ill and infirmities, while living, directly or indirectly incident to this habit, he will be obliged to die the sooner. Chewers, and smokers, and snuffers—for these habits are all about equally destructive—as a general rule, are probably putting off about twenty-five per cent. of their natural period of life. They are not content with burning the pure oil of life till all is consumed, but wickedly adulterate it with the essence of tobacco; and the lamp goes out before its time, from the ignitibility of the incongruous mixture.

(To be continued.)

The Resurrection of the Dead, and from the Dead.

It may have been noticed, in reading our Common Version, that the New Testament writers, in alluding to the doctrine of the resurrection, call it sometimes the resurrection of the dead, and sometimes the resurrection from the dead; but it seems to have escaped notice that this distinction of language is founded on a corresponding distinction in the original, and is of real significance. To point out this distinction, to estimate its value, and to show its connection with the commonly received doctrine of the resurrection, is the object of this article.

Whenever allusion is made in Scripture to the resurrection of all men, without any reference to character, it is called simply the resurrection, or the resurrection of the dead. Thus when Paul preached at Athens, the Epicurean and Stoic philosophers said, "He seemeth to be a setter forth of strange Gods; because he preached unto them Jesus and the resurrection." (Acts xvii, 18. See also verse 32; and xxiii, 6, 8; and Heb. vi, 2.) The Greek word here translated resurrection is anastasis.

But whenever the resurrection of Christ and of his saints is expressly referred to, an additional word, a preposition, is employed. It is not simply anastasis, or anastasis nekron, but, anastasis ek ton nekron, and in one case, Phil. iii, 11, exanastasis ton nekron; and in all cases, excepting the last, is rendered, very properly, the resurrection from the dead. In this case the translators seem to have overlooked the force of the preposition in composition. The same particle is employed also in quite a number of passages in connection with the verb; as when it is said, 1 Cor. xv, 20, "But now is Christ risen from the dead," etc. The ex evidently denotes, not merely the future separation of the righteous and the wicked, which, as we suppose all evangelical Christians believe, will begin at the second coming of Christ and the resurrection; but it denotes also that the resurrection of Christ, and of his followers, differs in kind from that of the wicked.

This expression, "resurrection from the dead," has a deep moral significance, exactly corresponding with a passage in Gal. vi, 7, 8, "For whatsoever a man soweth that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting." The resurrection of the wicked is a resurrection of the dead in the moral sense of that word—the dead in trespasses and sins; a resurrection in corruption

and of corruption; of which the only fit emblem on earth can be found in the putridity of the charnel-house. It is an eternal triumph of the loathsomeness of death, as well as of its agony.

But the resurrection of the righteous is a resurrection from among the dead; and the completion of that moral separation from the ungodly which was begun in regeneration; the seal of the divine approbation by which God marks them as his own and reserves them for himself—as the resurrection of the wicked is the seal of their reprobation. The former is a resurrection of life, the latter of damnation. In either case there is something in the composition and condition of the resurrection-body which marks the destination of its owner to the world of purity and glory, or to the world of shame and despair.

That the distinction pointed out is no mere fancy, may be learned from the answer of Christ to the Sadducees, Luke xx, 35, "But they that shall be accounted worthy to obtain that world and the resurrection from the dead, neither marry," etc. No one will allege that the resurrection, of itself, is something which must be "obtained." Multitudes who have never so much as heard of it will share in it. The resurrection from the dead is, then, something more than the resurrection of the dead. But the words of Paul, in a passage already quoted, exhibit most forcibly the necessity of this distinction: "If by any means I might attain unto the resurrection of the dead;" which should have been rendered—"from the dead." Paul's anxiety was, not in regard simply to the resurrection, which he knew would be universal, but in regard to his own condition in it, whether he should be raised in corruption or in incorruption, with a body like unto Christ's glorious body. He says, "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord. . . . that I may know him, and the power of his resurrection," etc. His fear was lest God should gather his soul with the wicked; his desire, that he might be found at the right hand of the Judge, in the congregation of the righteous.

[Boston Review.

1 Corinthians viii, 13.

THE following pungent lines are dedicated by some unknown writer "To the Rev. Domino Spittle."

Says Paul if eating meat should cause my brother to offend, No meat should ever pass my lips, till mortal life shall end.

Oh what a blessing it would be if gospel preachers, all Who chew the quid and smoke the weed, would think and act like Paul!

You preach to us that man's chief end is God to glorify, And that each Christian this to do should always firmly try.

But who can glorify the Lord by breaking nature's laws, By poison sucked into his throat, or ground between his jaws,

All brandy, whisky, gin, and rum, with vengeance you pursue, Tobacco is intemperance, and you still smoke or chew.

Forsake the weed! let reason reign! above this slavery rise! And try to be a Christian whom your neighbor's can't despise.

For help of missions, and of poor, your appetite deny, And what you lose in time thereby, you'll gain eternally.

But if you have not grace enough to let the weed alone, Do n't preach against your neighbor's sins, till you forsake your own.

God with Us.

By Cuyler

PAUL and his fellow-Apostles were wonderfully calm and collected men. They never indulge in bluster, and never betray fear. No threats alarm them. No sufferings break their spirits. No persecutions turn them from their straight-forward path a single moment. In all the record of the Acts of the Apostles, I do not find one expression of discouragement—one whimper of unmanly fear. What is the secret?

We find the secret of this calm courage in the simple message of Paul to Timothy, “THE LORD STOOD WITH ME and strengthened me.” When Paul is summoned to “stand before Cæsar,” he meets a greater than Cæsar already there; the arm of God is between him and Nero’s lictors clad in iron mail; therefore, stretching forth the hand that had been lifted above the Acropolis of Athens, and opening the lips that had made Felix tremble, he preaches Christ in the ears of the startled tyrant! God’s presence made the old man bold; it gave nerve to his right arm, and kept his countenance unblanched.

The father of ancient poetry has described his hero as ever attended by the goddess Minerva, who, in his greatest perils, stood constant at his side. In the thickest of the fight she is seen attired in celestial armor, holding the glittering Ægis before him, warding off the darts that were aimed at his life, and cheering him on to deeds of daring. This striking and poetical conception was born of the blind bard’s imagination; but what Homer aimed at in beautiful fiction becomes a glorious truth in the infinitely more beautiful providence of God. In every great struggle for the right, a mightier and more august Being than heathen poet ever conceived of does ever stand beside his faithful servants, inspiring them by an assurance of Almighty protection, and strengthening them by the infusion of a courage from on high.

The history of God’s church is illustrated by the shining memorials of God’s faithfulness. A countless cloud of witnesses can testify how often he interposed to deliver them from danger—to console their griefs, to supply their necessities, to dispel their fears—to preserve their lives and to bring gladness to eyes that were ready to fail through “wakefulness and tears.”

Moses, from the shores of the Red Sea and beside the smitten rock, testifies to the constancy of the Almighty arm. From out of the lion’s den, at Babylon, comes the same inspiring testimony: the barren solitudes of Brook Cherith and the craggy rocks of Patmos are vocal with it too. “The Lord stood with me,” exclaims Paul in Nero’s judgment-hall. And with me—resumes Martin Luther from the Imperial Diet. And with me—responds John Bunyan from Bedford Jail. And with me—whispers Halyburton from his couch of suffering. And with me—sounds from the tent of Havelock, that man who was every inch a soldier, and yet every inch a Christian. And with all of us—respond the noble army of martyrs, confessors, missionaries, reformers, and heroes for the truth, who have consecrated themselves to God. He never forsook one of them. He never forsakes a soul that throws itself into the conflict for his cause. He never betrays or deserts a people that are true to him.—Cuyler.

Is the Gospel a Failure.

WHERE in the Scriptures can it be shown that the gospel was ever designed to do more than to “take out” from the Gentiles “a people for his name.” (Acts xv, 14.) If more than this was designed, then the gospel has proved a failure already. But there has been no failure, and will be none in this regard. It is man who has made the failure; God can make no failure. Nor can the gospel ever fail in accomplishing all it was designed to accomplish. But has not the gospel been preached for eighteen hundred years? and yet to this day, but a few only have believed it; while men have pushed on and plunged deeper and yet deeper in crime with every successive generation, notwithstanding the pleadings of the cross and the thunderings of the law. Witness the following facts: After the gospel, with all its pentecostal influences and aggressive power has been in the world for eighteen hundred years, it is said that only four-tenths of the present population of the globe have ever heard of Jesus Christ! Again: Burke estimates that thirty-five billion men have been slain in war; although Dick estimates the number as not being more than eighteen billion. But let us think of it for one moment; at the lowest estimate, we have men enough slain by the hands of their fellow-men, to populate two solar systems, or eighteen worlds! With human blood enough shed, it has been thought, to float the navies of the world! Think of the frightful fact, and whose heart is not sickened at the appalling spectacle of human depravity? And what Christian heart does not in an agony pray for the coming of the PRINCE OF PEACE, when “nations shall learn war no more!”

WHERE THE FAILURE LIES.

No, it is not the gospel, but men who have made the failures. They have failed to apprehend the purposes of God in Christ and in the church; they have failed to rally around the blood-stained banner of the cross; to maintain the unity of the faith; and to glorify God instead of men. Failures have been met with at every step. In the church there have been apostasies and schisms.

And are these evils in the way of being remedied? Were sects ever more rapidly multiplying than at the present time? And among the kingdoms of earth, we witness an ever-increasing restlessness, which is satisfied only with revolution and war. Men easily become dissatisfied with the old regimen, and demand change. And in view of the unheard-of and unprecedented preparations for war and bloodshed, both on sea and land, throughout the civilized world, what may we expect better in the future than what has been realized in the past, until “he comes whose right it is” to reign. Who will say that now, in this day of wonders, in this age of stupendous facts, when the events of a century are crowded into a twelvemonth, when both the Jewish and Christian world acknowledge that time has nearly filled its measure of six thousand years—who can say that God is not now speedily making ready to hush into eternal silence the clamors of angry foes, and to establish the reign of his Son, and bring in the “times of the restitution of all things!” Did not the Bishop of

Oxford speak advisedly, when in a recent charge, he said, “The stream of infidelity might pass away as it had passed away before. That might be so; but, on the other hand, it might be that they were but just catching on the first approaches of that dreary winter of unbelief which should usher in the coming of the glorious spring-time when the Son of man cometh. But, however it might be, it becomes our duty to hold fast for ourselves the word of truth, and to mark, as God’s witnesses, vigilantly the signs of the times, that they might be ready.” Do any know the day or hour when the Son of Man cometh, so that they can say it will not come speedily? Look! we have with us the history of the past, the events of the present, and the prophecies of the future; and shall they teach us nothing? And can we “fold our faith-clad arms in lazy lock,” and heed not and care not if these things be so? Have we not interests of infinite moment pending the decision of that hour? And, too, have we fulfilled our duty to an unbelieving world? Are we prepared to enter into the sublime realities of the scenes which shall then open to our view? Are we the children of the light and of the day? Then let us have our lamps trimmed and burning; let our loins be girt about, and we “like unto men that wait for their Lord.” And let ours be the apocalyptic “Amen, even so come Lord Jesus.”

Unnecessary Chains.

By Jeremy Taylor

AN Egyptian, who acknowledged Fire for his god, one day doing his devotions kissed his god, after the manner of worshipers, and burnt his lips. It was not in the power of that false and imaginary deity to cure the real hurt done to his devoutest worshiper. Just such a fool is he that kisses a danger, though with a design of virtue, and hugs an opportunity of sin, for an advantage of piety. He burns himself in the neighborhood of the flame, and twenty to one that he may perish in its embraces: and he that looks out a danger, that he may overcome it, does as did the Persian who worshiped the sun, looked upon him when he prayed him to cure his weak eyes. The sun may as well cure a bad eye, or a great burden knit a broken arm, as a danger can do him advantage that seeks such a combat, which may ruin him; and after which, he rarely may have this reward, that it may be said of him, he had the good fortune not to perish in his folly. It is easier to prevent a mischief than to cure it, and besides the pain of the wound, it is far more full of difficulty to cure a broken leg, which a little care and observation would have preserved whole. To recover from a sin is none of the easiest labors that concern the sons of men; and therefore it concerns them rather not to enter into such a narrow strait, from which they can never draw back their head, without leaving their hair and skin and ears behind —Jeremy Taylor.

Truth-Seeking and Passionate Argument

MEN are impelled to seek information either from a love of knowledge with a view to usefulness, or from selfish motives with reference to gain. A sound discriminating logic in the investigation and defense of truth is wholly incompatible with the promptings of passion. We instinctively refuse to believe what a mad or excited man says about anything. That he was excited or mad when he made the statement is quite sufficient to cast suspicion upon the correctness of it. Whenever we attempt to talk or argue from selfish motives or passions, we are easily excited. The slightest opposition enlists the passions, and an angry unprofitable discussion, so far as truth is concerned, is the result. On the contrary, the man who sincerely desires to know the truth, the whole truth and nothing but the truth, with reference to usefulness, is patient and persevering in his arguments; forbearing and courteous toward opponents, readily yielding any position as soon as the error of it is shown. Truth, with such a man, is everything; error, nothing. There is moral grandeur in such a man.—West Recorder.

Children Should Trust Their Minister

It is bad to see children afraid of their minister. You ought to have the confidence of the youth committed to you, to such a degree that to you, next to their parents, and in some cases even before them, they should spontaneously apply in emergencies.

Continue reading: BOTH SIDES OF THE SABBATH QUESTION