Earlier text: Pre-Millennial Advent: Christ's Coming in Psalms 45 and 46Mr. Disraeli’s Political Prophecy Again.
Mr. Disraeli, who has been in Parliament for forty years, and leader of the Conservative party for twenty-five years, and who was characterized by Mr. Baird to be the greatest living statesman of the age, warned the students of Glasgow University in his famous address to them on November 20, that “the disturbing spirit of the age, which was now rising in Europe like a morning wind, was the spirit of Socialism, which demanded social, material, and physical equality for all men; and before they (the students) had entered the world, might very possibly become a HOWLING TEMPEST.” Again, in his Conservative Address on November 22, in Glasgow, he said:— “One thing that gives me uneasiness is the relation at present between capital and labor, between the employers and the employed. It is an extremely painful thing that, of late years, we so frequently hear of misunderstandings between the employed and employers (i. e., Strikes and Lockouts) that they look upon each other with suspicion, as if each was rapaciously inclined to obtain or retain the greater share of the profits of their trade. There is another point to which I wish to draw your attention, namely, the contest commencing in Europe between the spiritual and temporal powers. Gentlemen, I look upon it as very grave, as pregnant with circumstance that will greatly embarrass Europe. A religious sentiment is often very generally taken advantage of by political causes which use it as a pretext; and there is much going on in Europe at the present moment which, it appears to me, may occasion us soon much anxiety in this respect, that I myself look upon it as the greatest danger to civilization, if, in the struggle that is taking place between faith and free thought, the respective interests should only be represented by the papacy and the Red-Republicans.” “I may say that we have before us the prospect of struggles—perhaps of wars and anarchy ultimately—caused by the great question that is now rising in Europe, and it will not easily be in the power of England entirely to withdraw itself from such circumstances. Our connection with Ireland will then be brought painfully to our consciousness, and I should not be at all surprised if the vizor of Home Rule were to fall off some day, and you behold a very different countenance. Now, gentlemen, I think we ought to be prepared for those circumstances. The position of England is one which is indicated, if dangers arise, of holding a middle course upon these matters. It may be open to England again to take a stand upon the Reformation, which 300 years ago was the source of our greatness and our glory—(cheers)—and it may be our proud destiny to guard civilization alike from the withering blasts of atheism and from the simoon of sacerdotal usurpation. (Loud cheers.) “These things may be far off, but we live in a rapid age, and my apprehension is that they are nearer than some suppose. If that struggle comes, we must look to Scotland to aid us. It was once, and I hope it is still, a land of liberty, patriotism, and of religion. (Loud cheers.) We all know that a general election is at hand. I don’t ask you to consider on such an occasion the fate of parties or of Ministers. But I ask you to consider this, that it is very probable that the future of Europe depends greatly on the character of the next Parliament of England. But I ask you, when the occasion comes, to act as becomes an ancient famous nation, and to give all your energies for the cause of faith and freedom.” (Loud and prolonged cheering.) The Daily Telegraph (Liberal Journal) remarked upon this: “Mr. Disraeli said that a battle is beginning between the temporal and spiritual powers on the Continent, and that civilization would be menaced with the greatest of all dangers, if the respective sides in the struggle should be represented by the papacy and the Red-Republicans. He is quite right. He sees the real issue and the real point. And in some degree, his statement is also true that the future of Europe may depend greatly on the character of the next Parliament in England. With Russia and Germany nursing a cause of strife in the Baltic provinces; with France menaced by civil war and another Revolution; with Italy arming herself against French sacerdotalism; with Prussia recommencing the battle of the Reformation, the next Parliament of England may indeed do much for Europe. When the occasion shall come, we hope that England may give all its energies to the cause of truth and freedom.” Lord Shaftesbury, speaking from the chair at a missionary meeting this November, said, “God was working in a marvelous way in blessing missionary efforts at home and abroad. But how long would it continue so? The door might soon be shut. The time might come and probably was near at hand, when such opportunities would no longer exist, and then their neglect would be regretted in vain. The signs of the times were very terrible, and no text of Scripture was now more applicable than the words of our blessed Lord, ‘And what I say unto you, I say unto all, Watch.’”—Signs of our Time. WE can work out a good character much quicker than any one can lie us out of it. Therefore never chase a lie. Let it alone and it will run itself to death. IN Prov. 6:16, 19, Solomon mentions seven things which are an abomination to the Lord, and one of these things is: “He that soweth discord among brethren.” Is it not sowing discord to carry news from one to another? Mark: this sower of discord among brethren, God himself calls an abomination. It is first the proud look, then the lying tongue, next, the hands that shed innocent blood, &c. Tongue, hands, heart, and feet, separately and individually; but when it comes to sowing discord, it is not the heart alone, not the tongue, or hand, or feet, which may all act a part, but it is him, the whole person, him that soweth discord is an abomination. Oh! who would be in God’s sight an abomination? Much pain might be saved if we but had our tongues sanctified. Solomon says again, “The words of a talebearer are as wounds.” Prov. 18:8. Here he compares talebearing to very painful wounds. Would you like to be pained in this way? If not, cease to carry news. Remember the golden rule is to do unto others as you would have them do unto you. Is it not a fearful sin to engage in this kind of work, when by it we make ourselves an abomination to the Lord? Backbiting and talebearing are the enemy’s work. Oh! how much better to be doing the Lord’s work and talking about his coming. It is better to be engaged in the service of the Lord than in the service of Satan. How unkind it is to talk wrongfully of one of God’s children. How far from doing as we wish to be done by. If we lack a subject for conversation, let us search the Scriptures wherein we may find an inexhaustible store that will not grieve the Spirit. J. F. BAHLER. M. E. KELLOGG
By M. E. Kellogg
AMONG the many so-called arguments used to support the first-day Sabbath, none is more frequently used than the one drawn from John 20: 19. The text reads as follows: “Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you.” The argument drawn from this passage in support of first-day observance is something like this: “Christ rose from the dead on the first day of the week, and here is a record of the disciples’ meeting upon that same day, evidently to commemorate his resurrection.” This argument is used by every one who undertakes to find scriptural reasons for first-day observance. Now, setting aside the fact plainly revealed in the text, that the disciples were thus assembled for fear of the Jews, also the fact recorded by another evangelist, that at that time the Lord upbraided them for their hardness of heart, because they believed not them who had seen him after he had risen from the dead; setting aside these facts which clearly demonstrate that at this very time the disciples had no faith in his resurrection, we wish to inquire, Would it be possible for the disciples to commemorate the resurrection of Christ the same day he was raised from the dead? Or, to give our question a wider scope, Can an event be commemorated upon the same day the event takes place which makes the day commemorable? We unhesitatingly reply that it cannot. For instance, the signing of the Declaration of Independence could not be commemorated upon the fourth of July, 1776, not till the fourth of July, 1777. So of your birthday, it could not be commemorated the same day you were born. To commemorate is to preserve the memory of something by some act. It would be the greatest folly to talk of preserving the memory of something by some act the same day the event occurs which you desire to preserve in memory. The thing to be commemorated, then, must necessarily be in the past. If a yearly observance, it can be commemorated in a year from the event which makes the day commemorable; if a monthly, in a month; if a weekly, in a week, not sooner. How, then, can people believe that the disciples at this time were commemorating the resurrection of Christ? It is a manifest absurdity to suppose such a thing. The next meeting which we have a record of took place after eight days, which reaches to Monday, and possibly to Tuesday. Signs of the Times.
By E. R. Gillett
In the Waverly Republican, published at Waverly, Bremer Co., Iowa, Jan. 1, 1874, I find the following significant item: “In the Free-Thinkers’ Association, the following resolution was introduced and set for debate, the debaters speaking on which side they like, on next Sunday evening: “Resolved, That it is the duty of the State and nation to enact and enforce a law, making one day in seven a day of rest.” The secretary of the Association then goes on to say: “Debaters to be limited to fifteen minutes. All liberal free-thinkers, whether members or not, are invited to attend and participate in the discussion. Those persons who think that because we are liberal to all, we desire to uproot the whole established order of things, are invited to come and see us and disabuse their minds of the idea.” As a people, we have been disposed to regard the free-thinker as opposed to the movement upon the Sunday question. But it would seem by the above extract that they, too, have caught the spirit of the times, and soon we will be left standing alone in opposition to the great Sunday movement of the day. Those who have relied upon this class of persons for sympathy, I verily believe, are soon to find that they have been deceived. It has long been preached by our people that this government would enact a Sunday law, and compel observance of the same, and this would constitute the mark of the beast of Rev. 13:12. On the other hand, it has been claimed by the world generally, and by the infidel especially, that this lamb-like government of ours could not do so wicked and foolish a thing as this. And thus the contest has been waged for nearly a quarter of a century. But the lovers of the Bible, and believers of prophecy, have seen one after another of these pretended friends drop off, until they find themselves almost deserted. My brethren, I feel very thankful to God for the light we have upon the Bible. I would not exchange this knowledge, and the hope I have of eternal life, for a thousand worlds like this. We have great light, precious light. We have the true interpretation of this prophecy. The image is soon to be made. Jesus will soon come, the saints will be rewarded, and the wicked punished. Shall we stand the test? My hope is in the Lamb of God, who taketh away the sins of the world. In him will I trust. Blessed be the name of the Lord. E. R. GILLETT. Immortality through Christ.
By John Nevins Andrews
In a former article, we have given some reasons for discarding the generally received opinion that immortality is the universal inheritance of the human family through Adam the first. We shall, in this, endeavor to show that the true source of immortality is Christ, and that he gives it to the righteous only. Why should this view be thought an infidel opinion? Why should Christian men count this so great a heresy that they cannot even listen to it long enough to know the reasons which are urged in its support? When God made man, he made him an upright, innocent being. He placed him upon trial, that is, he so situated him that he should have an opportunity to form a true, faithful, obedient character, while exposed to influences and motives which, unless resisted, would lead him into rebellion. It was at least possible that he would fall into sin. The event was that he did thus fall. The object of the Creator in giving existence to man was, that he might glorify Him who formed him. God is not glorified by a life of wickedness. Now, if we might be allowed to ask such a question, At which point, so far as our minds can determine, is it wisest and safest that the Creator should give to man an immortal nature? at his creation, or at the close of his probation? If given at his creation, and man in his trial should rebel, then all sinful men must be immortal, and must live forever though they persist in rebellion against God. But if not given till after man has passed his trial, then it will be given to those only who have formed a virtuous character. At least, such would be the case unless it can be shown that God is glorified by giving to wicked men an eternal existence in which to blaspheme his name and to hate and dishonor his holy government. But there is still another thing to be considered. In man's case, probation resulted in apostasy. Then God, that he might not leave man to ruin, gave to him a second probation, that he might recover his lost innocence, and in that work of recovery become confirmed in virtue even as it was designed that he should by his first probation. But he can only recover from sin and condemnation by a Saviour and by the means of an atoning sacrifice. This Saviour is Christ the Lord, or the second Adam, so called because he is made the second head of the human family, or rather, the head of all who are adopted into his family by receiving him as their Redeemer. Now it is plain that if immortality is through Christ, it will be given only to those who are redeemed through him and who are adopted into his family. But as the probation of those who come to Christ does not close till their work in his cause is done, it is manifest that whatever he gives them as the reward of their faithfulness in his service will not be given till they have been judged. If, therefore, immortality is through Christ, none will have it except those who are his faithful people. These will have endless life. All others will fail of this most precious boon. There will be no immortal sinners. There will be no endless life in suffering to the countless millions of heathen who have never heard of Christ, nor to the innumerable host of young persons who have died in sin after barely passing the line of accountability. These difficulties are involved in the doctrine that immortality comes by natural descent from Adam, and they are wholly avoided in the doctrine that it proceeds from Christ, as the gift of God to the overcomer. Is it infidelity to hold and teach that immortality comes from Christ rather than from Adam? If so, why? Does such doctrine involve the denial of any moral principle? If so, what one, and in what manner? Does it in any way weaken man's sense of personal accountability to God to understand that immortality is given only to those that overcome? Why should so uncandid a spirit prevail with respect to that question? That man has aspirations for immortality is certain, and this doctrine does not cut him off from its acquisition. It does, however, teach him that he must seek after it if he would possess it. But it offers this great gift of God to all who form a character such as God approves. Why should not such a condition in the offer be esteemed reasonable? And who are thereby excluded from obtaining it who ought to have it? No man is excluded because of poverty, or because of lowliness of station in life, or even because of having sinned against God, if he will truly repent. The conditions are such as all may comply with. They are also such as all should fulfill as a matter of personal obligation toward God. If any fail to inherit this great blessing, it will not be because they could not have it, but because they would not accept it upon the conditions offered. That God is the fountain and source of immortality is plain from the statement of Paul. He speaks thus of God the Father: “Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see; to whom be honor and power everlasting. Amen.” 1 Tim. 6:16. This text is evidently designed to teach that the self-existent God is the only being who, of himself, possesses this wonderful nature. Others may possess it as derived from him, but he alone is the fountain of immortality. Our Lord Jesus Christ is the source of this life to us. “For as the Father hath life in himself, so hath he given to the Son to have life in himself.” John 5:26. “As the living Father hath sent me, and I live by the Father; so he that eateth me, even he shall live by me.” John 6:57. The Father gives us this life in his Son. “And this is the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life.” 1 John 5:11, 12. These scriptures do clearly indicate that Christ is the source of endless life, and that those only have this who have Christ. The time when this shall be given to the saints is thus stated by Paul: “For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory.” Col. 3:3, 4. This cannot mean that the saints are spiritually dead, but, rather, that they are under the sentence of death as members of Adam's race, and that they now have eternal life by promise, as when Christ shall appear, in whom it is now hidden, they shall have it in actual possession, because he shall then confer it upon them. Their present relation to this eternal life, or immortality, is thus stated by the same apostle: “Who will render to every man according to his deeds; to them who by patient continuance in well doing seek for glory and honor and immortality, eternal life.” Rom. 2:6, 7. This is a most instructive text. It shows that God will give immortality as the award of the judgment to the righteous, for it is given when God renders to every man according to his deeds. Eternal life may be called the sum of glory, honor, and immortality, for God gives it as the equivalent of these three. And these are given to the righteous because they seek them by a patient continuance in well-doing. They certainly would not seek immortality if they had it by nature, and God would not give it as their reward if they had always possessed it from the time when they began to exist. But this act of giving immortality is very fully set forth in 1 Cor. 15:51-54: “Behold I show you a mystery; we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.” These are most precious words. Immortality is given at the sound of the last trump. And the trumpet sounds when Christ our life descends from heaven. At that instant, every one of his saints is changed to immortality in a moment of time, so brief that it is compared to the twinkling of an eye. All who have sought immortality by a patient continuance in well-doing will receive this infinite boon, and all others will be counted unworthy of participating in it. J. N. A. We Must not Despair.
By John Nevins Andrews
We are never, while our probation lasts, justified in despairing of God's mercy. It is very true that we have no right to expect the approval of the Lord while we are living in disobedience to his precepts. But, inasmuch as it is in our power to cease to do evil and learn to do well, and as he commands us to do this, let us attend to this very thing rather than to giving ourselves to gloom and to despair. There is hope in God for us if we will only put away our sins and seek him with all our hearts. And indeed, if we will not do this, it will be our own fault beyond all excuse if we are lost. Seeking God with true repentance and with active zeal is far better than sitting down in sullen gloom and despair. Let us hope in God and manifest that hope by true repentance and by faithful obedience. J. N. A. “They Began to Make Excuse.”
By George I. Butler
THESE words occur in one of the parables of our Saviour which evidently has reference to the last days. “A certain man made a great supper, and bade many; and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it; I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them; I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come. So that servant came, and showed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say unto you that none of those men which were bidden shall taste of my supper.” Luke 14: 16–24. It will be noticed that the call here extended is to supper, and that it goes forth at “supper time.” This is at the close of the day. There are three distinct calls to this supper. This harmonizes with three distinct messages to be given just previous to the revelation of our Lord in glory at the close of the Christian dispensation. Rev. 14: 6–16. Those who receive a gracious call to the supper begin to excuse themselves. They have what appears to them to be more important business than to heed this call. The terrible consequence is that they are passed by as utterly unworthy, and the solemn declaration goes forth that none of them should taste of the supper. I quote this scripture for the sake of illustrating an important principle. Our Lord, here represented by the “certain man,” in mercy calls certain persons to the marriage supper of the Lamb. This call, if heeded, will take them from certain things which are dear to them. But these things are of small consequence in comparison with the blessings to be derived from heeding the call. Seeing the ground, proving the oxen, and the society of the wife, are of small consequence indeed, compared with the blessings which will accrue to those who partake of the supper. Their begging to be excused under the circumstances is virtually a deliberate insult to the Lord, inasmuch as it shows that they value those things higher than they do the honor of his society, and the blessings he has to give. They show by it that their heart is not really with him. They speak to him very respectfully to be sure. They seem to pay a certain deference to him, and partially, at least, acknowledge the claims of the Lord upon them. They would no doubt like to retain the favor of the Prince and be acknowledged as his friends. But there are other things after all which are more important in their estimation. This fact settles the question. The Lord has freely offered them great privileges, as a matter of his royal bounty. They have chosen something else—their own pleasure and profit. He will not accept them with such feelings. They are rejected. Those who are thus passed by seem to have been eminently respectable. They had property, and doubtless stood well in society. But as the heart was lacking, the Lord rejects them and takes others who are poor, wretched, and despised. He prefers these to the other class with all their respectability, if they give him their hearts and cheerfully accept his offer. All men will be tested upon this principle. The service of the heart is the main thing that is wanted. When the heart is enlisted in the service of God, there will be a ready, willing effort made to accomplish all that can be accomplished. The great question will be, How much can I do in the service of the Master? What can I do to help forward his work in the earth? Where is there an opening that I may enter and accomplish good? The constant bent of the mind will be in that direction. As a man starts out in some business or profession in life, and devotes himself to a thorough understanding of it, and a constant effort to accomplish the greatest results, so the one who enlists in the service of Christ, if his heart is really enlisted, will be on the constant watch for opportunities to be useful in this profession. This will be his one great aim. He will not be hunting up plausible excuses to justify himself in doing little or nothing. The moment he does that, he shows he would be glad to do something else rather than to work for the Lord. Something else has a larger interest to him than his Master’s business.53 I am driven to these reflections by the course of many in the Christian profession, especially of those who might be useful in the special service of the Lord as laborers in his vineyard. The Lord calls for these, and, while it is a truth that the harvest is great and the laborers are few, and the necessity that something should be done is of infinite importance, it is greatly to be deplored that the very ones who might work acceptably should excuse themselves from so doing. The very ones whom the Lord would most gladly accept, persons of cautiousness, refinement, and natural modesty, are those who are most given to “making excuse.” They leave the field to those who are more self-confident and who have less realization of the true nature of the work. There are scores of young or middle-aged men who should be engaging in the work of the Lord in a special manner, or preparing themselves to do so, who cling to their farms or other business till it seems almost impossible to wrench them away. Their own hearts are troubled. They see enough to do. They admit that something must be done; that our faith requires it. They have a high appreciation of the holy work of saving souls. They are conscious that they are not living up to their duty. Some of them think that they will try at some more convenient season, when they can get certain worldly projects worked out to their own satisfaction. Those things, of course, must be attended to first. They have been reflecting over these things, and are troubled about them. But let any person approach them in regard to their duty, and some of them will become almost eloquent in “making excuse.” Their abilities are sadly deficient, their educational advantages have been so poor that the thought of their doing anything as laborers is out of the question. Their views of the elevated calling of the ministry are such that it would be wholly out of place for them to undertake to do anything in that direction. They would be sure to disgrace the profession and wound the cause. They would be very glad to have other properly qualified laborers take the field. They earnestly desire the good of the cause. They only understand farming, or some other branch of business, or perhaps have never succeeded very well anywhere. They do not know but possibly they may make a little trial of the matter by-and-by, when they have got everything fixed up to their mind, but not yet. These, and such as these, are the excuses made. In many of these cases, if any other person but the one excusing himself should state these things of the person in question, I fear he would have a very serious trial over it and think himself ill-treated. This would show plainly that it was not all sincere conviction which prompted these excuses. Some may possibly desire to draw out praise from the other party by thus lowering their own ability. With many, these excuses spring from a dread of meeting the difficulties of the position, and the fear of having to make sacrifices they will not be willing to make. Possibly, they may not succeed as brilliantly as they would desire. Many would go if they could be sure of making a Whitefield, or some other wonderful pulpit orator. But there is a great lack of earnest souls who are willing to labor in any manner and in any place, if they can only win souls to Christ. All these excuses and reasons spring from some other motive than the pure love which the Saviour of sinners possessed. They are not the product of a full consecration. Faith and love are lacking. The soul which is fully consecrated to God will earnestly long to labor in some sphere of usefulness. Instead of looking around for good excuses with which to ease conscience, such will be hunting up openings for labor where they may work in bringing souls to the joy and rejoicing of true Christian experience. And what an immense difference it will make in the conduct and emotions of a person whether he is seeking with all his heart to do something for the cause of Christ, or whether he is looking up plausible excuses with which to ease conscience for doing nothing. Can intelligent Christians be satisfied to continue in this latter condition and think themselves justified before God? Impossible. Our young men must not deceive themselves here. They must scan closely their motives, and see what is the real reason of their not working more ardently in the Master’s cause. When the leading brethren in our Conferences feel anxious that certain persons should improve their gift, there is not much danger of failure, if intelligent effort is put forth in faith. The very experience which most young men fear to meet is just that which they really need. If every person could feel strong in himself, and sure to succeed in his own strength and wisdom, there would be a plenty to go forth. But it is this fear of failure that binds poor souls. How should I feel when brought into certain straits when my own strength would not support me? Probably you would feel the need of a higher strength, a more reliable support. Perhaps you would fly to the mighty One of Jacob. Peradventure you would learn to lean upon God and draw strength from him. Ah! there is where our young men lack. There is the lesson God would teach them. But oh! how the poor heart fears this experience. And yet it is the most precious men can have. Look at the eaglets upon the crag. Though all feathered and winged, how terrible to look down into the deep beneath them! We may well suppose the prospect terrifies. The old eagle pushes them off in spite of their screams. But now they discover a hidden power, new and wonderful. This experience is worth more than it costs. My young friends, God wants you to wade out from the shore into the deep waters of his love. Go to work. Resolve in the strength of the mighty One that you will succeed. When the providence of God opens the way, determine not only to try, but to succeed. Be as constant as you would in any other business or profession. Make intelligent efforts to qualify yourselves, and commence with no thought of failure. If people should talk about going to work in their common business as they do in laboring for God, they would all starve to death. Oh! but I know I could succeed there, says one. How do you know it? Because you are conscious you possess certain powers which if well employed will accomplish the desired result. But those powers are merely human; therefore, weak and unreliable; while he who goes forth believing God’s promises and determined to labor for him in spite of shame, or persecution, or neglect, can lean on an Arm which holds up the universe. What we want is, to learn how to do that. We can only learn it by going out beyond our poor human strength. Those who are strong laborers in the cause to-day are such simply because they have been practicing upon this lesson, and have learned how to avail themselves of this strength. Go and do likewise. Oh! how my heart yearns for men here and there who I know might do good, if they would only sink into God, and go to work for him. Various influences are holding them. The cause of God suffers for their help. “Not doing one-twentieth of what we might” and should; and yet souls who could work acceptably excuse themselves! The burning day before us, the world to warn, and our little worldly business standing in the way, or we hunting up plausible excuses for doing little or nothing! Dear friends, this will hardly answer at the bar of God. “Go labor in my vineyard,” says the Master. You may talk of your “lands,” your “oxen,” or “your wife,” but remember that He who calls says that such as will not accept the call shall not taste of the supper. Every talent must be called into exercise. We may think the Lord a hard master, if we desire to bury our talent in the earth. But he only calls for his own. Ye are bought with a price, even the precious blood of Christ. He left the glory of Heaven to labor for you and me. “Without the Spirit of Christ, ye are none of his.” “The willing and the obedient shall eat the good of the land.” There is a high premium for faith and courage in every cause; and fear, irresolution, and love of ease, are always at a discount. The heroes of the world were men of faith; not of a little temporary, spasmodic feeling, but a settled, stern resolution to do something in the cause of their choice. The earnest workers are ready to embrace you. The columns are never full. There is room for more. The crown of glory will be given to those who have done well—those who have worked steadily for a true object. Perishing souls are crying, Come over and help us. The workers are few, and their burdens great. It is blessed to labor for Christ. There is a sweetness and joy in it which cannot be described, even amid toil, weariness, and affliction. Come, my friends, leave off your “making excuse.” “Watch, pray, and work,” are our watchwords. We have a great work to accomplish, and no time to lose. Can you not see that steps are being taken looking to immense results? The world is to be warned. Nelson’s watchword at the battle of Trafalgar was, “England expects every man to do his duty.” A mightier One expects us to do ours. No amount of plausible excuses ever did a single duty. Earnest action is called for from every one who loves the cause of God. The fields are white all around us. Let us labor in the harvest of souls. Babel to Be Outdone.
By Uriah Smith
THE year 1876 will be the one-hundredth anniversary of American independence. A commission duly appointed by the government has been at work devising a plan for an appropriate centennial celebration. A grand Industrial Exposition, outrivalling anything in that line that has yet been undertaken, is to be held in the city of Philadelphia; and near the building of the Exposition, it is proposed to erect a colossal tower one thousand feet in height. In the Scientific American of Jan. 24, 1874, appears an article on this subject, and an elaborate engraving of the proposed tower, behind which, to show more strikingly its altitude by way of contrast, are grouped ten of the most notable and loftiest monuments of human skill. The proposed structure is twice as high as any monument yet reared by the hands of man. “The graceful spire of Cologne’s far-famed cathedral” is 501 feet high; the great pyramid of Cheops, 480; the pinnacle of Strasburg’s minster, 468; the gilded cross on the dome of St. Peter’s at Rome, 457; the pyramid of Cephron, brother and successor of Cheops, 454; St. Paul’s in London, 365; the dome of our own capitol at Washington, 287; trinity church, New York city, 286; and Bunker Hill monument, 221. By the side of any of these, the proposed structure is like the giant trees of California, compared with the ordinary trees of the forest. But what particularly arrested our attention in the article above referred to was a reference to the tower of Babel. “As did the descendants of Noah,” says the writer, “so propose we to do.” The builders of Babel undertook a very impious work in the face of High Heaven. They thought that nothing would be restrained from them which they might wish to perform. And, disbelieving God’s promises, they proposed also to defy his authority. God suddenly brought the race to a sense of their impotence by touching them where they had never dreamed of difficulty, and sending confusion into their speech. That enterprise met with an ignominious failure. But now the race is ready to complete the work. Babel is referred to as the “prototype” of this modern tower. That was a pile of sun-dried clay, and had reached, it is said, when the language was confounded, only one hundred and fifty-six feet. And to that, it is thought that the proposed thousand-foot shaft, which is to be built of iron, would be a fitting contrast, “typical of the knowledge and skill which intervening ages have taught mankind.” That is to say, Now we will show how much better we can do than the builders of the tower of Babel. We would not be understood as saying that men now engage in these enterprises with the same spirit of defiance that characterized the builders of old. Yet there is in the human race at the present day, in view of the great achievements of late years, an ill-concealed disposition of self-laudation, an assertion, almost, of omnipotence, and independence of any higher power. The virtual language of the human heart to-day is, “Nothing shall be restrained from us which we imagine to do.” And whenever an enterprise is proposed, no degree of magnitude, or apparent impossibility which the work involves, prevents it from being long and seriously considered. Activity is commendable; and progress is praiseworthy. But when it leads to the exaltation of the creature at the expense of due reverence for, and dependence on, the Creator, it is destined sooner or later to receive as well-defined and effectual a rebuke, as was administered to the builders of ancient Babel. U. S. Forming Principles Shapes Our Happiness
Our principles are the springs of our actions, our actions the springs of our happiness or misery. Too much care, therefore, cannot be taken in forming our principles.