Review and Herald, Vol. 21, No. 13. (2/24/1863)

Review and Herald

Feb 24, 1863

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 24, 1863

The Bible no Refuge for Slavery.

(Continued.)

ARGUMENT SIXTH.

The Bible further condemns slavery specifically by condemning the traffic in human beings.

Deut. xxiv. 7. "If a man be found stealing any of his brethren of the children of Israel, and maketh merchandise of him, or selleth him; then that thief shall die; and thou shalt put evil away from among you."

This text most clearly condemns, not only the act of stealing men, but the act of making merchandise of men. The principle of traffic in human beings is condemned. There is only one point on which the advocate of slavery can hang an objection and that is the fact that it simply condemns making merchandise of the children of Israel. This is fully answered by the remark that Israel after the flesh, cannot be more sacred in the eye of God, than Israel after the Spirit. If it was wrong to make merchandise of a Jew, because he was a Jew, it must be wrong to make merchandise of a Christian, because he is a Christian.

Chapt. xxi. 14. "And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her for money, thou shalt not make merchandise of her."

This is spoken of a female captive taken in war. It fully condemns the idea of selling human beings.

Amos ii. 6. "Thus saith the Lord; For three transgressions of Israel, and for four, I will not turn away the punishment thereof: because they sold the righteous for silver, and the poor for a pair of shoes."

On this text it may be remarked.

1. The slaves are often righteous, so that it is true to the very letter, that the righteous are sold for silver.

2. The slaves are all poor and are often bartered and gambled away for a consideration as small as a pair of shoes.

Zech. xi. 4, 5. "Thus saith the Lord my God, Feed the flock of the slaughter, whose possessors slay them, and hold themselves not guilty: and they that sell them say, Blessed be the Lord: for I am rich: and their own shepherds pity them not."

If there ever was a true picture, this is a true picture of slavery. The members of the flock of Jesus Christ are sold, "and they that sell them say blessed be the Lord, for I am rich; and their own shepherds pity them not."

Joel iii. 3. "And they have cast lots for my people; and have given a boy for a harlot, and sold a girl for wine, that they might drink."

That every crime here condemned is part and parcel of American slavery, cannot be denied. The right of property in man is the foundation of these crimes. How often are slaves exchanged one for another, so that it is literally true that a boy is given for a harlot. Again, how often is it the case in their gambling and drinking revels that slaveholders pawn their servants for their bills, or gamble them away, so that it is literally true that a girl is sold for wine that they may drink.

In concluding this argument, two things are to be noticed.

1. The Bible, as has been shown, clearly condemns the traffic in human beings.

2. American slavery assumes the right of buying and selling human beings as personal chattels.

From the above propositions it follows that the Bible condemns slavery.

ARGUMENT SEVENTH.

The Bible further condemns Slavery specifically by condemning Involuntary Servitude.

That slavery is involuntary servitude will not be denied: Indeed it is only involuntary slavery that we labor to condemn in these numbers. The only question that needs to be settled in this argument, is the wrong of forcing one man to serve another against his will. We know of no scriptures, which by any fair construction, can be made to justify compulsory service. But we will quote a few texts which, in our own mind, condemn it.

Deut. xxiii. 15, 16.—"Thou shalt not deliver unto his master the servant which is escaped from his master unto thee. He shall dwell with thee, even among you, in that place which he shall choose in one of thy gates, where it liketh him best; thou shalt not oppress him."

This text most clearly condemns involuntary service, for it most clearly justifies the servant in leaving his master and protects him in it against the pursuits of his master, and even forbids the people among whom he may go to deliver him up. It appears from this text that there was such a thing as involuntary servitude, and in this text it is effectually condemned. It is clear that the Jews were forbidden to compel service against the will of the servant. This will appear still more plain from another text. This subject is treated at large by the prophet, and to save the reader the trouble of turning to his Bible, while reading this argument, we quote the prophet at length.

Jer. xxxiv. 6. "Then Jeremiah the prophet spake all these words unto Zedekiah king of Judah in Jerusalem:

7. When the king of Babylon's army fought against Jerusalem, and against all the cities of Judah that were left, against Lachish, and against Azekah; for these defenced cities remained of the cities of Judah.

8. This is the word that came unto Jeremiah from the Lord, after that the king Zedekiah had made a covenant with all the people which were at Jerusalem, to proclaim liberty unto them;

9. That every man should let his man servant, and every man his maid servant, being a Hebrew or a Hebrewess, go free; that none should serve himself of them; to wit, of a Jew his brother.

10. Now when all the princes and all the people, which had entered into the covenant, heard that every one should let his man servant, and every one his maid servant, go free, that none should serve themselves of them any more, then they obeyed, and let them go.

11. But afterward they turned and caused the servants and the hand-maids, whom they had let go free, to return, and brought them into subjection for servants and for hand-maids.

12. Therefore the word of the Lord came to Jeremiah from the Lord, saying,

13. Thus saith the Lord, the God of Israel; I made a covenant with your fathers in the day that I brought them forth out of the house of bondmen, saying,

14. At the end of seven years let ye go every man his brother a Hebrew, which hath been sold unto thee; and when he hath served thee six years, thou shalt let him go free from thee: but your fathers hearkened not unto me, neither inclined their ear.

15. And ye were now turned, and had done right in my sight, in proclaiming liberty every man to his neighbor; and ye had made a covenant before me in the house which is called by my name:

16. But ye turned and polluted my name, and caused every man his servant, and every man his handmaid, whom he had set at liberty at their pleasure, to return, and brought them into subjection; to be unto you for servants and for hand-maids.

17. Therefore thus saith the Lord; ye have not hearkened unto me, in proclaiming liberty every one to his brother, and every man to his neighbor; behold I proclaim a liberty for you, saith the Lord, to the sword, to the pestilence, and to the famine; and I will make you to be removed into all the kingdoms of the earth."

The fourteenth verse speaks of being sold for seven years, but it is obvious the price for which a man was sold was his own, and went into his own pocket, for the benefit of his own family, or at most to pay his debts, the amount of which he had previously enjoyed and consumed. What is here called selling was obviously nothing more than a contract for

service for more than seven years. The seven years' service was voluntary, because agreed upon by the parties, and paid for in advance; but when they kept the servant beyond that time, it became involuntary, and God condemned it, and punished them for it.

Isa. lviii. 6. "Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free?"

The expression, "let the oppressed go free," is a full condemnation of involuntary servitude. To compel any man to serve another against his will, who is out of his minority and uncondemned for crime, is to oppress him; and the command to let the oppressed go free, condemns such forced service.

American slavery is a system of force and violence, and cannot be maintained for a day, only by a constant war upon the very life of the slaves. For all this there is no warrant in the Bible, but much against it. Involuntary service must be wrong, from the fact that the violence necessary to maintain it is wrong. Whips for the naked back, thumb screws, chains, prisons, and other modes of torture, to subdue persons unconvicted of crime, have no warrant in the Gospel, and cannot be justified, only upon a principle which will justify every species of violence men may choose to practice upon one another.

ARGUMENT EIGHTH.

Slavery is a work without wages, which is condemned in the Bible.

Deut. xxiv. 14, 15. "Thou shalt not oppress a hired servant that is poor and needy, whether he be of thy brethren, or of thy strangers that be in thy land within thy gates. At his day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor and setteth his heart upon it; lest he cry against thee unto the Lord, and it be sin unto thee."

It may be said that this text does not meet the case, because it speaks of hired servant, but this cannot alter the principle involved. The text condemns the act of withholding what is a man's due for his labor, and this every slaveholder does. One man voluntarily goes to work with the expectation of wages, while the employer seizes upon another and compels him to work, nolens volens. We ask, Is not the man who is compelled to work as much entitled to pay as he who works voluntarily? Certainly he is. This is kept back, and in this the slave is oppressed.

Jer. xxii. 13, 14. "Woe unto him that buildeth his house by unrighteousness, and his chambers by wrong; that useth his neighbor's service without wages, and giveth him not for his work; that saith, I will build me a wide house, a large chamber, and cutteth him out windows; and it is ceiled with cedar, and painted with vermillion."

This most certainly meets the case exactly; nothing is said about hiring men, but simply using their service without wages, which every slaveholder does. Men are here absolutely forbidden to use their neighbor's service without wages, and as slavery is a system of work without wages, it is here forbidden.

Hab. ii. 9, 10, 11, 12. "Woe to him that coveteth an evil covetousness to his house, that he may set his nest on high, that he may be delivered from the power of evil! Thou hast consulted shame to thy house by cutting off many people, and hast sinned against thy soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it. Woe to him that buildeth a town with blood, and establisheth a city by iniquity."

To establish a city by iniquity is to build up a city with the fruit of the unpaid toil of slaves, and every city in the South is built in this way.

Mal. iii. 5. "And I will come near to you to judgment: and I will be a swift witness against the sorcerers, and against adulterers, and against false swearers, and against those who oppress the hireling in his wages, the widow and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts."

James v. 4. "Behold, the hire of the laborers which have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth."

The above texts are sufficient to prove that the Bible forbids one class of men to use the labor of another class, without paying them for their work, and in forbidding this, it forbids slavery. Some may say that slaves are paid in food and raiment. These are bestowed only so far as they promote the master's interest, and they are not wages any more than the oats a man feeds his horse, or the grease he puts upon his carriage, or the manure with which he dresses his field, are wages. Wages is the amount stipulated and paid for service, but there is no stipulation between the master and slave; the slave has no voice in determining the amount he receives; this is unknown to him at the time labor is demanded and rendered, and is determined by the arbitrary will of the master. To constitute wages, the amount rendered for service must be a matter of mutual agreement between the parties. But as slavery is a system of absolute rule on the part of the master, and of coerced submission on the part of the slave, without the consent of his will to condition or stipulation, the very idea of wages is excluded.

(To be continued.)

Tribute to the Review.

By J. A. Dayton

YES, I'll e'er with welcome greet thee, Rich instruction thou dost give. Many a weary heart doth bless thee, While thy cheering words revive. Speaks each page some truth most precious, Chasing doubt, bids none despair, God's commands, and faith of Jesus, Loveliest motto thou dost wear.

Blessed Herald! I will prize thee! Like the Sabbath, thou dost come Once in seven days, to bless me, While I, toiling, journey on. Heart to kindred heart cementing, Oft they to each other speak, Joy with those who are rejoicing, Weeping, aye, with those that weep.

Speed thee on thy glorious mission! Life, and light, and joy impart. Scattering truth, and love, and gladness, Healing many a wounded heart. Speed! thy work will soon be ended! Swift the approaching night draws near! But the good thou hast accomplished, Shall by morning light appear.

J. A. Dayton. Chesaning, Mich.

Important Points Touched Upon.

THE following interesting article is taken from the Wesleyan Methodist Magazine.

SANCTIFICATION, OR THE OBSERVATIONS OF FORTY YEARS ON CHRISTIAN EXPERIENCE.

Jacob and Theodore Schoonerhoven were brothers, and strikingly alike in some things; among which, was quick and strong perception, which gave them a talent for making property; for honest labor makes property, and shrewd perception takes it.

Jacob and Theodore were strikingly unlike, in what philosophers call conscientiousness. The face of each projected over the eyes, like the cornice of a house; but whether they were alike in the higher organs of the brain, where conscience is supposed to dwell, I cannot tell.

Theodore who was two years the elder often said to his brother, "Come on Jakey, what if mother did forbid it, she will never know it. It is a little thing, and mother is notional." Thus Jacob, by the greater energy of his brother, was often drawn into mischief, for which he lay sleepless and weeping at night, until his pillow was drenched with tears; and he often slipped from his bed in the earliest morning light, to confess faults to his mother, of which she had never heard.

They were educated in the sternest Calvinism. Theodore who, from his peculiar constitution, expected every good thing, and every advantage belonged to him, was rather pleased with the doctrine of election, having a vague, but comforting assurance that he was elected if any body was. Jacob, however who was constitutionally generous and unselfish, felt that if anybody was reprobated, it was most likely to be himself.

When the brothers were sixteen and eighteen, a fatal epidemic prevailed and many were dying. A general awakening occurred, and religious meetings were held night and day. Theodore was frantic with fear, when his confidence in election was shaken by a doctrinal sermon. He screamed aloud in the congregation, and rent the air with cries for mercy, distressed not so much by reflection on particular sins, and on the bearing of such sins as the law and honor of God, and the welfare of men, as by a general idea that he was a sinner, and exposed to hell. The struggle was not long. He was soon rejoicing in an assurance of pardon. Whether he was influenced by constitutional peculiarity, or not, it seemed comparatively easy for Theodore to be satisfied that he was pardoned and accepted. Jacob wore a serious countenance, sometimes wept, yet said but little, and attracted little notice. He was however, pained beyond description by a view of his sins, seen in the light of the divine character and law, as seen in their bearing on human welfare, and most of all, as seen in the light of the divine goodness. When he received the "oil of joy for mourning," he put on "the garment of praise" with great meekness, and quietly adored God, the beauty of whose attributes, character, will, laws and government, he beheld with new eyes; he heard the voice of God with new ears, and his melting heart received every divine impression. Every one said, "What a remarkable dis-

play of divine power in the conversion of Theodore Schoonerhoven. Jacob is rather thoughtful and may become pious, but Theodore is a perfect Gideon: what a gift in prayer and exhortation, and how he shouts!"

Theodore was foremost everywhere, urged on, flattered and praised. Everybody knew him. Jacob labored by precept and example, to save men, making no display. Few knew him.

Jacob Schoonerhoven was asked to give his views of "Sanctification."

The interrogator walked him into the altar, and each seated himself in a chair. It was the interval between services and they were alone.

"It is forty years," said Mr. S., "since my brother Theodore and myself experienced religion. Soon after our conversion, he professed sanctification, and urged me to seek for it. I considered the subject. Theodore, after being sanctified, was more forward, more confident, but no more disinterested. He was greedy of gain, shrewd in speculation, taking advantage of his keen perception to amass wealth; having his constitutional selfishness still strong, still blinding his judgment, and causing him to think he ought to be favored with all good fortune; men ought to work for him cheap; he ought to receive high wages for public service or mechanical labor; what he sells ought to bring a high price; what he buys ought to be got for little. My brother has never scrupled to buy property at a low price, which he knew was about to rise in value, and to sell at a high price that which was about to fall; he has not scrupled to buy cheap as possible young animals of great promise, from men who knew not their value, and to shift off young animals of no promise, to men who knew not their worthlessness. All this he said was according to law, upheld by public sentiment, and agreeable to his conscience. I considered the subject of Sanctification, in the light of loving God with all my heart, and loving my neighbor as myself,—not so much a work of the emotions as of the judgment,—a work not of one moment, but of a life time: agreement, union and harmony with God; self-lost in humanity; self-lost in God; living for the honor of God and for human welfare, at all times, seven days in the week, 365 in the year; in all places, at home or abroad; in the sanctuary, at the mill, or at the market; in all business; laboring, buying or selling.

"I went into the woods and prayed for Sanctification, when the Lord said:—'Jacob, dost thou love my will, my law, and my government with all thy heart?' I said, I do Lord; and the Lord said:—'dost thou love thy neighbor as thyself?' I answered, I do Lord. The Lord said: 'Very well, and now Jacob, prove thy word in thy life.'

"I went to my house in a happy frame singing hymns. A week after this I took down a work on military science, and was reading, having a great ambition for martial fame. The Lord said: 'Jacob, remember thy word.' I saw my ambition was self; I dropped the book and never took it up again.

"I had made an arrangement to join a lodge of Masons, was on my way, riding fast, when the Lord said: 'Jacob, remember thy word.' I saw that my desire to be a Mason was self, I turned and rode home. I had coveted two colts, which I knew would become horses of great value. They were rough and lean, and the owner, not knowing their value would sell them low. I was on my way to buy them. The Lord said: 'Jacob, remember thy word.' I saw I was not loving my neighbor as myself; I went on and said: 'Peter keep your colts, they will make the most valuable horses among all I know.' 'Peter said, 'I did not think them valuable; but I believe you, for you and your brother know more about horses than any men I ever saw; I would give a thousand dollars for your knowledge. But now Mr. Schoonerhoven, the fact is, I must sell them to save my house and land which is mortgaged.' 'I will lend you the money,' I said 'to save your house; keep your colts.' He did keep them, and finally sold them for five hundred dollars.

"A man came to me to buy some city lots. I was about to take the price which he offered, when the Lord said:—'Jacob remember thy word.' I said:—'Mr. Broderick, I cannot in conscience sell you those lots; that part of the city must fail in a few years. It did fail, and I turned those lots into a farm.

'Thus my Sanctification went on.—These lessons were never forgotten; self was banished from my buying and selling; the quick discernment of the value of property, and the foresight of coming changes which the Creator had given me, I no more used for my own increase and wealth. It was evident to me that no man could gain wealth by speculation, and yet love his neighbor as himself. I have instructed hundreds of the honest, industrious poor, and kept them from the gins of speculators. My eye was single, my light increased, and my knowledge of right and wrong, of justice and humanity; my perception became keen to understand what was consistent with loving my neighbor as myself, to understand what it was to do to others as I would be done by.

'One morning I was awakened by the voice of the Lord: 'Jacob, arise, and be sanctified. Remember thy word.' I arose, and, coming from my lodging-room, I met a committee of three, informing me for the part which I took in an anti-slavery meeting, I must recant, or come to trial. I remembered my word, stood my trial, and was excluded. To be separated from the Church of my early choice tore my heart. The Lord said: 'Jacob, lovest thou me more than these.' I answered: 'Yea, Lord, I love thee more than all.' The cause of temperance long before cost me a similar trial.

'I had from early life set apart all of my income, above the plain support of my family, for charity, and with much prayer sought for the most needy. I had passed a day under the clear impression that a sore trial was coming. At evening I stopped in my barn and cried:—'Speak Lord, for thy servant heareth.'—The Lord said: 'Jacob, art thou ready to be sanctified in the loss of all?' I said: 'Yea Lord, take all. Thou gavest, and, if thou takest all away, blessed be thy name.'

'I answered a rap by stepping to the door. Three fugitive slaves, a mother and two daughters were there. The mother mournfully said: 'Will you send us back?' And the Lord said: 'Jacob, wilt thou obey my laws or the laws of man?' I answered: 'I will obey thy laws, Lord.' 'Come in,' I said. I landed them in Canada. I went to jail, and lost all—house, land, herd and flock. I have gathered a little by hard work in old age. This little cottage is mine, with a few acres of land. My God is reconciled, my peace is like a river, and my treasure in heaven.'

'I believe Brother Schoonerhoven, that you do not profess Sanctification. I never heard you speak of it.' 'I never speak of it,' said Jacob; 'the word has become a term of reproach. Selfish, willful, proud men make high professions of Sanctification. My brother Theodore is often referred to as a model sanctified man. He has amassed a fortune of a hundred thousand dollars by speculation, has always sought popular favor and civil office; has ever remained pro-slavery, opposed to the Maine Law, and has gone with the most profane and debauched political party. The judge, by whose decision I was stripped of all my possessions, professed Sanctification. I deem it my duty to make no noisy profession. We should however, be sanctified every day, in all our volitions, motives, purposes and designs; in our affections, in our temper and spirit, and in all of our business transactions. All other sanctification is mere emotion, excitement and enthusiasm; and is consistent with selfishness, cruel oppression, and grinding the faces of the poor.'

Established Points in the Life and death Question.

By Hudson

1. THE eternal sinfulness of wicked beings would involve perplexing relations to the Divine Government, and give a kind of dignity to the wicked themselves. And eternal wickedness, though in punishment, and however overruled for good, would be an eternal evil. This must be either God's choice, or his necessity; and either view brings insuperable difficulties into our theology. But temporary evil may be neither God's choice nor his necessity, being simply permitted, in a system of probation or of recovery. The distinction between evil temporary and evil eternal appears important from such facts as these: A learned writer closes an account of the dispute between Bayle and his opponents by saying, "No one can deny that the very great difficulties which press the doctrine of the origin of evil and its reconciliation with the justice and goodness of God, could be more easily overcome if an end of hell-punishments is supposed, and not their eternity." And Dr. Muller concludes his work on "The Christian Doctrine of Sin" thus: "A solution of the problem of the world would be possible, if the evil were not,—the evil which . . . is capable of being maintained, by the will of the personal creature, persistently hardening itself, through endless ages."

2. The scriptural doctrine of a Future Life is, endless life for the righteous. "The doctrine of the 'immortality of the soul' and the name are alike unknown to the entire Bible." (Olshausen, on 1 Cor. xv, 19, 20.) This supposed fundamental truth is treated with profound silence in the Scriptures, while the Divine Existence, with which it is often compared, is named continually. The phrase "everlasting punishment," put in contrast with "eternal life," does not imply immortal life in suffering. This is shown from the terms used, from Jewish opinions, and from the concession of orthodox divines that eternal extinction would be eternal punishment. The phrase "their worm dieth not," etc., (Isa. lxvi, 24; Mark ix, 44,) as much proves the immortality of carcasses as of souls. The phrase "unquenchable fire" was used by Eusebius in speaking of the martyrdom of Christians. These and other like expressions properly denote a complete and utter destruction of that to which they are applied.

3. The phrase "immortal soul" is not found in a Christian document until A. D. 135; nor such phrases as "eternal misery" until a later period. Such expressions resulted from the combination of Christian doctrine with Platonic opinions. This combination is apparent in the earlier writings of Justin Martyr, A. D. 140; but his later writings warrant the statement of Giesler, that he "appeared to regard it as possible that the souls of the ungodly will at some time be wholly annihilated." Irenæus, (A. D. 178,) opposing the Rationalism of his day, speaks very plainly of "continuance for ever and ever to those who are saved;" and of others as "depriving themselves of the gift of duration to all eternity." It would be easier to show that even Athanasius, the "Father of Orthodoxy," held this, than that he held the now orthodox view. The results of the above named combination were, Manichæan difficulty on the one hand, and Restorationism on the other. The latter, unknown before, soon prevailed extensively, produced the doctrine of Purgatory, and continues to this day.

4. The practical tendency of the view here offered is suggested by the last statement. A punishment too fearful—is unfeared. This is illustrated in the history of the English criminal code, ere its reform by the efforts of Romilly and his coadjutors. And the history of the Church goes to show that the new—rather, old and forgotten—doctrine of Life in Christ only, would give the Gospel new energy and power.—Hudson.

Careless Sinner, Come to Jesus.

WHAT, a rebel against God—hastening toward death—doomed to hell—yet careless? Reader, are you one of those who are so busy with the trifles of this world as to pay no attention to the eternal realities of the next? Listen to the startling question of Jesus. Ponder it. "What shall it profit a man, if he gain the whole world, and lose his own soul?" Suppose you saw a crowd walking along a meadow, at the end of which was a terrific precipice. They pass on merrily, plucking flowers, till, as they reach the edge, one after another falls over, and is dashed to pieces. Would you not call to them, "Stop, stop! as you value your lives, turn back?" You are strolling onward to a far more terrible fate. Yawning beneath you is the lake of fire—and do you still go forward? Jesus calls to you, "Turn ye, turn ye, why will ye die?" But you see not the danger. You feel happy, and hope it will be all right with you hereafter. Have you never seen how smooth the stream is just before it leaps down the cataract? Such is your peace, soon to be broken by a fatal plunge into endless death. Many poisons are pleasant to the taste, and soothe those who drink into sweet slumbers; but from these slumbers they never awake. You are quaffing Satan's cup of death. What you think pleasant drink is deadly poison; and your unconcern about religion is the sign how dreadfully it is operating on your soul. Before it is too late, shake off this lethargy. Your house is on fire; the roof will soon fall in and crush you. But you sit at ease, amused with trifles, and neglecting every warning. Many cry, "Fire, fire—fly for your life;" but you pay no attention to the alarm. Jesus offers himself as a refuge, but in vain. Yet though you regard it not, you are in danger. In danger you draw every breath. Danger is your traveling companion when you journey, and danger haunts your home. Danger hovers over you during the bustle of day, and danger peeps between your curtains amid the silence of night. You may be prosperous, beloved, flattered, and thoughtless; but you are in danger. You may drown reflection in business, or by plunging deeper and deeper into worldly dissipation and sin; but you are in danger—danger of wrath, death, hell. Oh flee to Jesus. There only we are safe. Escape by the door of salvation, while it is yet open; for it will soon be shut, and then you will knock in vain.—Sel.

Showing Piety at Home.

By Rev. A. L. Stone

You tell me a man is changed by the converting and renewing grace of God. Is he? Let me look at him. It is something that I may see him with a Bible in his hands. It goes as confirmation, that I behold him on his knees. It helps the evidence that I hear him speaking his public vows in covenant with God and his people. But I would rather visit him insensibly in his home; whether he is gentle and self-restrained, when he used to be petulant and irritable; whether he is monarch of all he surveys, or the servant and minister of all; lives to receive the incense of the family homage, to be saved trouble, and to guard his personal comfort and convenience from interference and restriction, or to lavish thought and toil and care upon the welfare of all the dependent circle. Let me know, are the angles rounded off in the home? Is he eager to lift off the household burdens from the frailer form at his side, and adjust them to his own broader shoulders. Especially has he become, in a scriptural meaning phrase, a nursing father to his little ones there. Are they only the playthings of his idle moments, with whom he frolics as so many kittens when he is good natured, and looks upon as so many stumbling blocks to be kicked out of the way when he is moody and hasty? or are the young plants to be watched and nurtured for the garden of God, youthful learners to be taught the way of life, early pilgrims whose feet he is to lead with his own in the path to heaven? Show me the evidence that he has discerned and accepted his most privileged and responsible calling of nurseryman for the great Husbandman in this little plantation of human beings. I wish to see him kneel with his right arm around his eldest born, and the left on the cradle of his babe; to hear him—with a tax which he shall feel, because it is pains-taking, study and effort, and yet for love's sake shall not feel, because it is freely and gladly borne—reading and expounding to young hearers the way of truth and salvation. If his heart is not turned to his children, it is not turned to Christ.—Rev. A. L. Stone.

The Bible to the Poor

THE BIBLE TO THE POOR.—I am confident that among the poor are those who find in that book, the Bible, more enjoyment, more awakening truth, more lofty and beautiful imagery, more culture to the whole soul, than thousands of the educated find in their general studies, and vastly more than millions among the rich find in that superficial, transitory literature which consumes all their reading hours.

Lessons from Sickness

A sick bed is a school of instruction. We are put there to learn lessons of wisdom and holiness; whenever sickness falls to your lot, be earnest with God to teach you by it, and bring you out the better for it.

Afflictions Make Us Better or Worse

Afflictions always make us better, or leave us worse; they never leave us in the same state they found us.

Short Interviews with Correspondents.

By Editor

Attending Meeting on the Sabbath.—A friend writes that there is in some places a difference of opinion in regard to the propriety of harnessing a team and traveling for six to ten miles to meeting on the Sabbath, and asks for light on the subject. For the argument's sake let us for a while suppose it to be wrong. If it is wrong to go six miles, it is wrong to go three, two or one. But if it is wrong for a person to drive his horse a mile, or half a mile, it must be wrong for the person to go that distance himself on foot; for more labor would be involved in this than in the other. But if it is wrong for him to go half a mile, it is equally wrong for him to go half that distance, or a rod, or a foot. In short, he must stay stock still in his house. This is the legitimate result of this theory; and hence it cannot be based upon correct principles. The Bible commands us not to forsake the assembling of ourselves together; and it designates the Sabbath as an especial time for holy convocations. It is therefore proper to go any reasonable distance to attend them; as this is not our work, which is alone forbidden by the commandment, but work performed in the service of the Lord.

The Prophetic Periods.—J. B. P. of Lodi, Wis.: You base your argument that the prophetic periods extend to 1873, on the assumed ground, 1. That deliverance is promised to God's people, at the end of the days, hence, as deliverance has not yet come, that the days have not yet ended, and 2. That the 1290 and 1335 days commence with the 1260 in 538. We consider these premises altogether erroneous. 1. The Bible nowhere declares that deliverance comes to the people of God at the end of the prophetic periods. Two things were predicted to take place at that time; namely, that the sanctuary should be cleansed, and that Daniel should stand in his lot. The lot in which Daniel stands, is not the "lot" of his inheritance; for the word here used does not have that meaning; but it denotes chance or decision; as, to cast lots for anything. When the sanctuary is cleansed, Daniel, a righteous man, stands, or is acquitted, in the decisions of the judgment. David says, "The ungodly shall not stand in the judgment." Ps. i, 5. Thus all is harmony here. 2. The 1290 days, Dan. xii, 11, are said to commence "from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up." It will be noticed that the word sacrifice is in italics, denoting that it is a supplied word. Good critics tell us that it should read, "From the time that the daily abomination shall be taken away, and the abomination that maketh desolate set up." The margin reads, To set up the abomination, &c. That is, from the time the daily desolation, or paganism, was taken away to prepare the way for the setting up of the abomination of desolation, or papacy, there should be 1290 days. The setting up of the papacy was not the work of a moment. Paganism had first to be removed as the national belief, and time given for transition to the new religion. When was this accomplished? It is probably as clearly established a historical fact that paganism was taken away in 508, thus opening the way for the setting up of the papacy, as that the papacy itself was fully established in 538. Now it is manifestly wrong to date the 1290 days from the setting up of the papacy, when the prophecy says they are to date from the taking away of paganism, which was thirty years previous. We therefore date the 1290 days from the year 508; and as the 1335 days are spoken of in connection with these, no possible reason can be given why they do not commence at the same point. The 1290 and 1260 end together in 1798.

The Sabbath the World Over.—How can the Greenlander, the Asiatic, and the American, keep the Sabbath according to the commandment? Such is a question proposed for information, by J. V. W., of Tabor, Iowa. The supposed difficulty arises from the difference in time east and west, and from a difference in length, of the periods of daylight and darkness, north and south. We answer that the Sabbath law does not require, from people in different parts of the world, the observance of the same identical hours. Days are marked off by the revolution of the earth; hence all that can be required is that we keep the Sabbath as it is brought to us by these means. That this is so is evident from the New Testament record: Thus, the Sabbath was kept in Palestine; it was also kept at the same time in Corinth, Acts xviii, 1-4, which was so far west as to make a difference in time of about one hour. But if the Sabbath could be kept in Corinth, when it would commence one hour later than in Palestine, it could be kept in places still further west where it would commence ten or even twelve hours later. Hence, in the cases of the Asiatic and the American, there is no difficulty. But how is it with the Greenlander? or, in other words, how can the Sabbath be kept in those high northern latitudes, where there are six months of continual day, and a like period of uninterrupted night? Answer. Just as easily as it can here. There is a fact which we would that every Sabbath-keeper would lay carefully away in some corner of his mind for ready reference, whenever this subject is up. That fact is this: That there is no spot on this globe, east, west, north or south, habitable or uninhabitable, in summer or winter, daylight or darkness, where the revolutions of this earth, and the consequent succession of days, cannot be marked with the utmost accuracy! Thus, at the north when the sun is continually above the horizon, his position in the heavens accurately marks each revolution of the earth; and when the sun is below the horizon, this is no less accurately determined by other heavenly bodies which are constantly in view. Thus may we rest assured that when God gave the Sabbath to all, mankind through their representative, Adam, he did not adopt arrangements in nature, which would render it impossible for some of them to keep it. U. S.

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