Signs of the Times, Vol. 9, No. 10. (3/8/1883)

Signs of the Times

Mar 8, 1883

Seventh-day Adventist Missionary Society · Oakland, California · Mar 8, 1883

Death of John the Baptist.

By Mrs. E. G. White

BY MRS. E. G. WHITE.

John's preaching aroused intense interest everywhere. His earnest appeals and denunciations stirred the consciences of men. People flocked from towns, cities and villages, attracted to the wilderness by his earnest and fervent exhortations, his courageous warnings and reproofs such as they had never listened to before. There was no outward display in the dress of John to attract or to awaken admiration. He resembled the prophet Elijah in the coarseness of his apparel, and in his plain and simple diet, locusts and wild honey, which the wilderness afforded, drinking the pure water flowing from the eternal hills.

Herod's purpose to release John from prison was delayed from time to time through fear of displeasing Herodias, who was determined he should be put to death. While Herod was delaying, she was active, planning the most effectual manner to be revenged on the prophet John, because he had ventured to tell Herod the truth, and reprove their unlawful life. Herodias was acquainted with the character of Herod, and she knew that her best course to accomplish her purpose was through the gratification of intemperate appetite. She knew that although Herod kept John in prison, he designed to release him, for he honored and feared John, because he believed him to be a true prophet of God. John had made known to Herod the secrets of his heart and life. The reproofs he had given him, had struck terror to his guilty conscience.

In many things Herod had reformed his dissolute life. But the use of luxurious food and stimulating drinks was constantly enervating and deadening the moral as well as the physical powers, and warring against the earnest appeals of the Spirit of God, which had struck conviction to the heart of Herod, arousing his conscience to put away his sins. Herodias was acquainted with the weak points in the character of Herod. She knew that under ordinary circumstances, while his intelligence controlled him, she could not obtain the death of John.

She had tried, but unsuccessfully, to gain the consent of Herod to have John slain. Her vengeful spirit was at work to accomplish her inhuman design by strategy. She covered her hatred as best she could, looking forward to the birthday of Herod, which she knew would be an occasion of gluttony and intoxication. Herod's love of luxurious food and wine would give her an opportunity to throw him off his guard. She would entice him to indulge his appetite, which would arouse passion and lower the tone of the mental and moral character, making it impossible for his deadened sensibilities to see facts and evidences clearly, and make right decisions. She had the most costly preparations made for feasting, and voluptuous dissipation. She was acquainted with the influence of these intemperate feasts upon the intellect and morals. She knew that Herod's indulgence of appetite, pleasure, and amusement, would excite the lower passions, and make him spiritless to the nobler demands of effort and duty.

The unnatural exhilaration which intemperance gives to the mind and spirits, lowers the sensibilities to moral improvement, making it impossible for holy impulses to affect the heart, and hold government over the passions, when public opinion and fashion sustain them. Festivities and amusements, dances, and free use of wine, becloud the senses, and remove the fear of God.

Herodias had prepared everything within her reach, which would flatter his pride and vanity, and indulge his passions. "And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; and when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom."

As Herod and his lords were feasting and drinking in the pleasure saloon or banqueting hall, Herodias, debased with crime and passion, sent her daughter, dressed in a most enchanting manner, into the presence of Herod and his royal guests. Salome was decorated with costly garlands and flowers. She was adorned with sparkling jewels and flashing bracelets. With little covering and less modesty she danced for the amusement of the royal guests. To their perverted senses, the enchanting appearance of this, to them, vision of beauty and loveliness charmed them. Instead of being governed by enlightened reason, refined taste, or sensitive consciences, the lower qualities of the mind held the guiding reins. Virtue and principle had no controlling power.

The false enchantment of the dizzy scene seemed to take away reason and dignity from Herod and his guests, who were flushed with wine. The music and wine and dancing, had removed the fear and reverence of God from them. Nothing seemed sacred to Herod's perverted senses. He was desirous to make some display which would exalt him still higher before the great men of his kingdom. And he rashly promised, and confirmed his promise with an oath, to give the daughter of Herodias whatever she might ask. "And she went forth and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked saying, I will that thou give me by and by in a charger the head of John the Baptist."

Having obtained so wonderful a promise, she ran to her mother, desiring to know what she should ask. The mother's answer was ready, The head of John the Baptist in a charger. Salome at first was shocked. She did not understand the hidden revenge in her mother's heart. She refused to present such an inhuman request; but the determination of that wicked mother prevailed. Moreover, she bade her daughter make no delay, but hasten to prefer her request before Herod would have time for reflection, and to change his mind. Accordingly, Salome returned to Herod with her terrible petition, "I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her."

Herod was astonished and confounded. His riotous mirth ceased, and his guests were thrilled with horror at this inhuman request. The frivolities and dissipation of that night cost the life of one of the most eminent prophets that ever bore a message from God to men. The intoxicating cup prepared the way for this terrible crime. "And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, and brought his head in a charger, and gave it to the damsel, and the damsel gave it to her mother."

Herod had been exalted by his lordly guests for constancy and superior judgment, and he did not wish to appear fickle or rash in character. The oath had been made on the account of Herod's guests. And had one of them offered a word of remonstrance, to deter him from the fulfillment of his promise, he would gladly have saved the life of John. Herod gave them opportunity to speak in behalf of John. They had traveled long distances to the mountains in the wilderness to listen to his earnest, intelligent, and powerful discourses. Herod told them if it would not be considered a special mark of dishonor to them, he would not abide by his oath. It was on their account he carried out his promise. Why was there no voice to be heard in that company to keep Herod from fulfilling his mad vow? They were intoxicated with wine, and to their benumbed senses there was nothing to be reverenced.

Although the royal guests virtually had an invitation to release him from his oath, their tongues seemed paralyzed. Herod himself was under the delusion that he must, in order to save his own reputation, keep an oath made under the influence of intoxication. Moral principle, the only safeguard of the soul, was paralyzed. Herod and his guests were slaves, held in the lowest bondage to brute appetite. The guardians of the people, men in authority, upon whose decision the life of eminent men have hung, should have been condemned to death if found guilty of intemperance and crime. Those who have power to enforce laws, should be law-keepers. They should be men of self-government, fully enlightened in regard to the laws governing their physical, mental, and moral being, that their vigor of intellect may not be clouded, and that their standard of refinement and moral feeling may be exalted.

Herod commanded the executioner to perform the terrible act of taking the life of John. This request was carried out, which branded Herod forever with dishonor. The very act which he thought, while his reason and judgment were perverted, was maintaining his honor and dignity, made his name detestable.

The head of the honored prophet of God was soon brought in before Herod and his guests. Those lips that had answered the inquiry of Herod why he could not be his disciple, and which faithfully declared the necessity of reform in his life, were now sealed. Never more would his voice be heard in trumpet tones calling the sinner to repentance. The reproofs of John had stirred Herod's conscience, and had caused his proud heart to tremble. But now he, himself, had commanded the head of this remarkable prophet to be severed from his body, to gratify the revenge of a licentious woman.

Herodias received the bloody head of John with fiendish satisfaction. She exulted that she had her revenge, and that Herod's conscience would no more be disturbed. But this inhuman act on her part made her name notorious and abhorred. She had, by this satanic conduct, enshrined this good and self-sacrificing prophet in the hearts not only of his disciples, but very many who had listened to his warning message, who had been aroused and convinced by his teachings, yet had not moral courage to take their stand openly as his disciples. His reproofs and his example in reform were remembered, and this inhuman act of Herod, in taking the life of John, rejoiced Herodias, but brought sorrow and regret to many hearts. But Herodias could not silence the influence of John's reproofs. They were to extend down through every generation to the close of time, and her corrupt life, and her satanic revenge, stand upon the page of sacred history, making her name infamous.

NEHEMIAH.

By Julia L. Colegrove

By JULIA L. COLEGROVE.

I MET my brethren of Judah, And eagerly asked of them Concerning the suff'ring remnant, Concerning Jerusalem.

They told me of great affliction, Of the people suffering shame, Of the broken walls of the city, The city of glorious fame.

My soul then was filled with darkness, And my heart with sorrow turned To the wasted groves of my fathers, In the city whose gates were burned.

I sat down and wept with mourning; I fasted for days with grief; I prayed to the God of Heaven To bring to my people relief.

I said, O Lord, I beseech thee! Thou God of compassion above, Keeping mercy and truth for thousands Who all thy commandments love.

For the children of Israel, thy servants, I pray to thee day and night, Confessing the sins of thy people; For our fathers have sinned in thy sight.

In the power with which thou'st redeemed us, For thy truth and mercy's sake, Attend, attend I beseech thee, To the prayer I in penitence make.

The God who through the great waters Led his people, has heard us at length, Our walls and our city are builded, The joy of the Lord is our strength.

If the voice of a captive of Judah Is heard by Jehovah Most High, He will hear through all coming ages, The penitent suppliant's cry.

Prescott, Arkansas.

Can We Know?

TEXT: "But ye, brethren, are not in darkness, that that day should overtake you as a thief." 1 Thess. 5:4.

DEAR READER: We ask your candid attention to the following important scriptural propositions:—

1. The prophecies of the Bible can be understood. Is not the Holy Bible a revelation from God? Certainly. But if any part of it is not to be understood, that part cannot be a revelation. Why should God give to men a book which they cannot understand? This would be unwise and unjust. "We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts." 2 Pet. 1: 19. Read also verses 20, 21; Deut. 29:29. But we are specially enjoined to hear and understand the book of Daniel. Jesus says, "When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place (whoso readeth let him understand)." Matt. 24: 15. So of the prophecies of Revelation we read, "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand." Rev. 1: 3. These scriptures plainly declare that these prophecies are to be read and understood.

2. The second advent of Christ will be literal. It will not be spiritual, symbolical, figurative; or in any way mystical. He once came to this earth actually, personally, literally. He was born of a woman, he walked on our earth, breathed its air, ate of its fruit, drank of its water, died, arose, and ascended to Heaven. This same personal Jesus is really coming again. Listen to what the angels said to the apostles when Jesus ascended to Heaven: "This same Jesus, which is taken up from you into Heaven, shall so come in like manner as ye have seen him go into Heaven." Acts 1: 11. Who is to return? This same Jesus. How? Just as he went into Heaven. Language could not be more plain or positive. John exclaims, "Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him." Rev. 1: 7. In harmony with this, Paul says, "For the Lord himself shall descend from Heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first." 1 Thess. 4: 16. Notice; the Lord himself is to come. It is not to be somebody else; it is not simply his Spirit, but the Lord himself. The words of Jesus upon this point are as plain as language can be expressed. "Wherefore, if they say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not. For as the lightning cometh out of the east, and shineth even unto the west, so shall also the coming of the Son of man be." "And then shall appear the sign of the Son of man in heaven; and then shall all the tribes of

the earth mourn, and they shall see the Son of man coming in the clouds of heaven, with power and great glory." Matt. 24:26, 27, 30. This is our faith and our hope.

3. The second advent of Christ was the constant theme of all the inspired writers. For this they looked, and watched, and hoped, and longed, and prayed. If they warned sinners, it was in view of this event; if they comforted saints, it was with this hope; if they consoled themselves, it was in view of this. "The coming of the Lord" was constantly on their lips. I have space to quote only a few scriptures. Please take your Bible and look out the rest. "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." Matt. 16: 27. "So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ." 1 Cor. 1: 7. "For our conversation is in Heaven; from whence also we look for the Saviour, the Lord Jesus Christ." Phil. 3: 20. "When Christ, who is our life, shall appear, then shall ye also appear with him in glory." Col. 3: 4. "And to wait for his Son from Heaven." 1 Thess. 1: 10. "Unto them that look for him shall he appear the second time without sin unto salvation. Heb. 9: 28. "Be patient, therefore, brethren, unto the coming of the Lord." James 5: 7. See also John 14:3; Acts 1:11; Titus 2:13; 1 Pet. 5:4; Rev. 22: 20. But what a sad change has come over the professed church of Christ! In these days, little or nothing is said about the second advent of our Lord, and those who do preach about it are despised and persecuted. Reader, why is this?

4. The apostles did not look for the coming of the Lord to take place in their day. Now we hear men everywhere say, "You can tell nothing about the coming of the Lord. He may come to-night or it may be ten thousand years hence." But this is not the way Bible writers talked. They did not teach that he would come in their day; but they did teach that after certain things had happened he would come. Thus Paul says, "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means; for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition." 2 Thess. 2: 1–3. By this we see that Paul knew the coming of the Lord was not near in his day. The great apostasy must first come. Peter knew that he would die before the Lord came. See 2 Pet. 1: 14. And Jesus warned them not to look for that event too soon. Matt. 24: 6. But all those things have come to pass of which Paul, and Jesus, and all the prophets spoke; hence we should now look for his coming.

5 No one knows the definite day or time of the second advent. This is so plainly declared in the Bible that it is strange that any person could believe otherwise; for thus Jesus said, "But of that day and hour knoweth no man, no, not the angels of Heaven, but my Father only." Matt. 24: 36. Thus we believe and teach. We have no sympathy with those who set the day or year for the Lord to come. We always oppose those who do set the time. Many strive to give the impression that we are those fanatical people who are constantly setting the day for the Lord to come. But this is not so; Seventh-day Adventists have never set the time for it. We do no such thing.

6. We can know when it is near; can know when the last generation has come. To this statement we invite the careful attention of the reader. There are two extremes upon this question, both of which are entirely wrong and unscriptural. One extreme is to set the definite time for the Lord to come. This is in direct opposition to the plain word of God. The other extreme is to teach that nothing can be known about it; that it may come to-night, or that it may be ten thousand years in the future. This position is just as far from the truth as the other, and is just as squarely opposed to the Bible, as we will now show. In answer to the question, "What shall be the sign of thy coming?" Jesus said that there should be signs in the sun, moon, and stars. Luke 21: 25, 26. Then he said, "And then shall they see the Son of man coming in a cloud, with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh." Verses 27, 28. When they shall see these signs begin to come to pass, then they are to look up, watching for the Lord to come. After giving the parable of the fig-tree, he says, "So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand." Verse 31. How plain is this declaration! When they see these signs come to pass, they are to know that the kingdom is nigh at hand. Then we can know something about it, we can know when it is nigh. The next verse tells us how near we can know: "Verily I say unto you, This generation shall not pass away, till all be fulfilled." Verse 32. What generation? The answer is given. That generation that sees these signs and is warned by them, shall not pass away. See verses 28–32. That is, when the last generation has come, to them the Lord will give the signs of the end. So when we see the signs, then we are to know certainly that that generation is not to pass till the Lord shall come. The same plain truth is stated in Mark 13: 29, 30; Matt. 24: 32–35.

That the righteous will not be in darkness concerning the coming of the Lord is plainly declared by the apostle. "But ye, brethren, are not in darkness, that that day should overtake you as a thief." 1 Thess. 5: 4. And Jesus says, "If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee." Rev. 3: 3. Those who do not watch will be overtaken as by a thief; but if they do watch, will they also be thus overtaken? No, indeed; for having seen the sign of the advent near, they are expecting it and watching for it.

7. Whenever the Lord has purposed to bring judgments on the earth, he has given a warning to his people, and even to the wicked, of what is coming. This he declares in his invariable plan: "Surely the Lord God will do nothing but he revealeth his secret unto his servants the prophets." Amos, 3: 7. How was it in the days of the flood? The Lord did not bring the flood in a moment, without any warning; but long beforehand he revealed it to righteous Noah, in order that he might be prepared for it. Gen. 6. Then through him the Lord warned the ungodly world of what was coming, though they did not believe it. So at the overthrow of Sodom, the Lord first revealed to Abraham, his righteous servant, what he was about to do. See Gen. 18. Then he warned Lot of what was coming, that he might be prepared. Through Lot he warned the ungodly inhabitants of Sodom; but they mocked at him. Gen. 19: 14. So when the Lord determined to overthrow Nineveh, he sent his servant Jonah to warn them. Jonah 1. At the first advent of Christ, the Lord by a special providence raised up John the Baptist to go before him with a solemn message announcing his immediate coming. Matt. 3. The righteous in that generation were not only expecting him to come soon, but they knew that that generation would not pass till he did come. See the cases of Simeon and Anna. Luke 2: 25, 36. For many years, Anna had been waiting in the temple, watching for the coming of the Lord; and Simeon knew that he should not die till he saw the Lord. Numerous other similar cases might be mentioned, all teaching this one fact, that the Lord is a merciful being, not willing that any should perish; and that hence he always gives, not only his servants, but even the wicked, a fair warning of what is coming.

Is it reasonable to believe that the Lord would warn the world of such events as the flood, the fall of Sodom, the first advent, etc., and yet give no warning when the final close of all things is about to take place? Consider what a wonderful event that will be. It will be the Judgment of the great day; it will be the coming of Christ with all the glory of the Father, and the millions of angels. The dead who have slept for thousands of years will be raised. It will be the end of probation, the closing up of all human history. Everything on this earth will come to an end, and God's controversy with man will close.

Reader, do you think that such solemn and awful events as these will transpire without one breath of warning either to saint or sinner? No. The Lord declares that he will give a solemn warning to all the world when the Judgment is at hand. Rev. 14: 6–16. I beseech you to stop and think of this matter. If these things are so, it is all-important that you should not be deceived about it. If they are not so, it will not harm you to investigate the matter. Are you willing to learn the truth, or do you choose to remain in darkness?

When John the Baptist warned the Jews of the near coming of the Messiah, they fortified themselves with the thought that they, the children of Abraham, did not need so stern admonitions. But he replied: "Think not to say within yourselves, we have Abraham to our father." The ax was being laid to the root of the tree; everything must stand the test of the coming change. And thus we urge upon you now. Do not say we are Christians; we have made our peace with God; we need not be stirred in view of the Lord's coming. Noah was approved as righteous before the flood, but the event was extraordinary, and something more than ordinary was required to meet it. He was commanded to build an ark, and his righteousness would not have saved him if he had refused or neglected to do this. And God has revealed to us that we may know when the advent is near, not to gratify our curiosity, but because it brings the close of probation, the final decision of the destiny of all. His word points out special dangers in the last days, and a special work of preparation is required to meet all these things. Do not turn away from the warnings lest that day overtake you as a thief.

An Engineer's Maxim.

I WAS once allowed to visit the engine-room, of one of the Conant Thread factories in Rhode Island, a branch of the famous English Coat's Thread Company's works. It was a rare treat. To one unaccustomed to such scenes there will come in such an engine-room peculiar impressions. An engine of a thousand horse-power, engaged in its mighty work, is a grand sight.

We stood between the cylinders and watched the movements of the pistons, as with powerful arms they laid hold upon the cranks and turned the monstrous belted wheels between them. Steadily and with apparent ease, they worked together as if rejoicing in the consciousness of unwearying strength. The rhythmical click of valve arrangements; the occasional clap of the broad belts upon the great wheels, together with a deep under-tone, kept up a sort of music, “as seamen sing when at the windlass working.”

We followed the engineer between the rims of the mammoth driving-wheels, and stood near the central bearing of the shaft. Fifteen feet above our heads arched the under surface of the rims of those revolving wheels, and on either side the spokes as they passed fanned us with their hands. We were in the midst of motion, above, below, on either hand. It seemed like being in the center of a planet. We laid our hand on the polished shaft, and thought of the forces centered there. Yonder was the factory filled with machinery resisting; and there—boilers and engine triumphantly attacking. One must needs visit the place to have any idea of its grandeur.

Having spent some time in the room, we were about to leave, and extended our hand with thanks to the engineer for his courtesy, when he asked us to remain a few minutes longer and see the engine “run down”—come to a stop—as it was very near bell-time. We were sure it would be an impressive sight to witness the mighty mechanism cease from its toil and come to its rest. So we waited. Meanwhile the engineer and his assistant took their oilers, and went quietly but rapidly from place to place, carefully oiling every bearing. As he passed us, he stopped just long enough to say, “I always oil up just before she stops. I take it for granted if she’s all right when she stops, she will start all right.”

That remark had time to make a deep impression on my mind before the steam was shut off, and the engine, carried for a while by its own momentum, came at length to the full stop. That strangely gradual subsidence from intense action to silent rest was well calculated to give the engineer's remark a broader application than he intended. His confidence seemed reasonable. “I take it for granted if she’s all right when she stops, she will start all right.”

The remembrance of that remark comes to me sometimes at the close of a busy day, and leads me to self-examination and prayer. Do you wish to wake on the morrow ready for its earnest duties? End the day well. See that all is well with you before you go to rest for the night. More depends than we sometimes think, upon the frame of mind and heart with which we go to sleep. We carry over, from day to day, our words and feelings. We cannot count upon starting well upon to-morrow's duties, unless we are right before we rest to-day. It is wisdom to examine ourselves, seek fresh anointings of God's Spirit and grace. Then we may lay aside care and toil, and retire in confidence to rest. Concerning this marvelous mechanism of ours, this intricate combination of powers—physical, intellectual, spiritual—we may take it for granted if it is all right when it stops, it will start all right.

The same thought comes to me as I see strong men coming to the end of their life-work; as I think upon nearing the close of my own life's day. The admonition comes, Care well for your soul now. There is an eternal to-morrow ahead. We cannot see far into the mysteries of that life; but we know there is the promise of glorious activity there; and we long to be ready to commence well. We are assured that everything depends upon how we are at the close of this life's day. We think with anxiety of this life slowing by degrees until it comes to silent rest! But we may take this for granted, if it is all right when it stops, it will start all right. —H. C., in Examiner.

An Unanswerable Question.

By Editor

AN American contemporary quotes a recent demand of the zealous French reformer, Père Hyacinthe, which is worth repeating. As our readers know, this eloquent preacher would be glad to effect a compromise with Rome—to retain some few superstitious customs and observances, while giving up grossly erroneous and notoriously corrupt practices. We are not, therefore, surprised that he contends, with Romanists, that they should observe and do what the Bible prescribes, and, with Protestants, that they should allow the authority of tradition. He ought to be a successful pleader with Pedo-baptists. Where is the answer to this appeal: "How could we baptize our children if we had not tradition to enlighten us on this point, for the Scriptures say nothing about it?" Just so. But why make the divine commandments about baptism of none effect by tradition? Why not follow the divine rule? Christianity is not supplemental or to be supplemented. Was it not a traditionary religion that the Master referred to in the parable, "No man rendeth a piece from a new garment and putteth it upon an old garment, else he will rend the new, and also the piece from the new will not agree with the old"? The Christian religion is wholly divine, and there should be no mixture of the human with it. The fact that Père Hyacinthe cannot find infant baptism in the Scriptures, should lead to his rejection of what is a mere human ordinance.—The Free Man, Dec. 22.

Just so, indeed! But why make the divine commandment about the Sabbath "of none effect by tradition?" "Why not follow the divine rule," which says, "the seventh day is the Sabbath of the Lord thy God"? "The Christian religion is wholly divine, and there should be no mixture of the human with it;" no, not even of consecrating Sunday either for the Sabbath, or as "supplemental" to the design of baptism—in commemorating the resurrection of Christ, which baptism plainly does—but the Sunday does not, for it is not of divine command; and the more Baptists use that day as the memorial of the resurrection, the more they lessen the import and importance of baptism. "The fact that" Baptists "cannot find," either Sunday Sabbath, or Sunday Lord's day, in the New Testament, "should lead to their rejection of what is a mere human ordinance." Baptism comes to a man personally but once in his life, but the Sabbath is a practical matter fifty-two times a year, every year of his life. The Lord wrought a miracle in the wilderness during forty years to distinguish and emphasize the Sabbath. The transgression of the fifty-two Sabbaths of the year, and year after year, is a fact for serious reflection; and especially for ministers, who "watch for souls as they that must give account." Heb. 13:17.—Sabbath Memorial.

Wasted Opportunities.

It is laughable to see one hunting high and low for his spectacles when they have been only shoved up over his forehead. But it is not laughable to see Christians hunting for what they call opportunities to honor God, while overlooking such opportunities which they carry with them wherever they go. A slovenly carpenter was once heard at a weekly prayer-meeting to pray with great fervency for the spread of Christ's cause—a cause which he disgraced and hindered in his sphere every time he stood at his work-bench.

When he ended his prayer, a hearty "Amen" came from a servant who put her mistress out of temper a hundred times a day by her carelessness.

A clerk also was there, who, although he taught a class in the mission-school on Sundays, was always late at his employer's store week-days. He whispered "Amen!" too—and meant it, so far as he knew himself. A lady hearer, as she listened, resolved to join the church missionary society, and then went home and found unreasonable fault with her cook. And others also felt warmed to do something for Christ, who never seemed to have thought that religion, like charity, begins at home. The mechanic, who is powerful in class-meeting, and weak at his trade, is no credit to the cause he professes. The servant, who drops tears feelingly at religious services, and drops dishes unfeelingly in the kitchen, has her tenderness altogether too much on one side. And it is a poor kind of religion which seeks opportunities to set others straight, but overlooks its own crookedness.—S. S. Times.

Knowledge of Thyself

By Thomas à Kempis

An humble knowledge of thyself is a surer way to God than a deep search after knowledge.—Thomas à Kempis.

A SABBATH POEM.

By Rev. W. H. Black

ALL thanks and praise unto His holy name, Who was, and is, and still must be, the same: The self-existent, wise, and mighty Lord, By ev'ry human creature be adored!

His works of beauty grow upon our sight, Around on earth by day, in heav'n by night. The world's vast structure shows his might and skill, That contemplative minds with wonder fill.

Our finite thoughts in vain attempt t' explore His boundless presence, or resistless pow'r; Yet would our tongues with gratitude express His love, his goodness, truth, and faithfulness.

Honor, obedience, love, to Thee belongs, To Thee the tribute of ten thousand songs, Accept, Creator, while this day, we raise Our humble monument of Sabbath praise. —Rev. W. H. Black.

Worldliness in the Church.

By Brooklyn Correspondent of The Watchman

THE current question of our day is, How shall we stem the tide of worldliness which is setting in upon us? Like a freshet down a valley this potent evil is sweeping everything before its irresistible tread. All other topics at Brooklyn, or elsewhere, are nothing but chips on the surface, sure to be lost to view and overwhelmed in the mad rush of waters. Write to any score of intelligent, watchful pastors in any part of the country, and ask them what the main drift of thought is among their people. They would true answer make as follows:—

"1. Three out of every five persons in any given population do not even attend divine service.

"2. Out of every one thousand church members only one in five ever attends prayer-meeting.

"3. Only one in five of those attending prayer-meeting can be depended upon to take any part in the meeting.

"4. As the result of any year's work of any two thousand Christians, there are only one hundred conversions. In the State of Maine last year there were only three hundred and eleven conversions, with a membership of about twenty thousand.

"5. Two-thirds of our church edifices are not more than one-half filled.

"6. In many churches dancing, card-playing, and theater-going are openly tolerated.

"7. In almost all communities there is a woeful lack of Christly earnestness in doing God's work, notwithstanding the apparent general prosperity of many churches, and the great popularity of many pastors.

"These estimates, which are the result of personal observation in a section of country not notoriously irreligious, are indisputable. They show the direction of the current. . . . There is nothing the Christian church of to-day needs so much as more spiritual power. The discussion of the methods of reaching such power, for the sake of saving men, ought to occupy the attention of the leaders of thought to the exclusion of almost all other themes. To fail here is to fail altogether." —Brooklyn Cor. of The Watchman.

Continue reading: Letters to Cardinal McClosky