Earlier text: PRAYING AND DOING;HOLIDAY PRESENTS.
By James White
THERE is a growing custom in our country of making annual presents on Christmas and New Years. While this custom should not be condemned altogether, it can, we think, be greatly improved. Tens of thousands of dollars are worse than thrown away every year in valentines, gimcracks, knick knacks, candies, sweetmeats, and valueless toys of every description. These please the eye, or the taste of the children; but they injure the mind and the stomach, while they add no good. But there is a power in these annual tokens of friendship worthy of the notice of all Christians. Their influence is to bind the hearts of parents and children, brothers and sisters, together, and to increase feelings of friendship among friends generally; and great care should be taken to select those only of real value. Good books are among the very best gifts within our reach. Good books never do harm, while a thousand foolish things are bought and given that do harm, and nothing but harm. And while a thousand things of no real value are short-lived, and are soon forgotten, books may live and prove a blessing year after year. Good books for the youth, especially, are like an anchor in the storm. In giving good books, there is combined with the influence of friendly presents, the influence of the books themselves. Here is a double benefit, and a double inducement before the friends of truth and holiness to invest in good books to present to those who may be benefited with such presents. We recommend as fitting presents : “The Life of Elder Joseph Bates,” “Life Incidents,” “Second-Advent Keepsake,” and “Appeal to the Youth,” in muslin. The life of Bro. Bates is admirably adapted to all youth. Life Incidents may be read with profit by all candid persons, especially by those who have been interested more or less in the soul-stirring theme of the Second Advent. For gifts these two books will be sent postpaid to those who order them, for one dollar each. The Second-Advent Keepsake is a beautiful, gilt-edged book in muslin, containing a text of scripture relating to the second coming of Christ, for each of the three hundred and sixty-five days in the year. If those who receive it fully commit to memory one text each day, at the end of the year they may be able to repeat as many texts relating to the second advent, as there are days in a year. It can be sent by mail, post-paid, to all who wish it for a gift, for 40 cents. Appeal to the Youth, bound, is a neat volume, containing a brief narrative of the life, experience, and last sickness of Henry N. White; the funeral address, two pieces of music which he used to sing with great delight, his mother's letters, which she wrote to her three dear boys, while traveling from Maine to Iowa, from 1857 to 1863, and letters of sympathy from those who realized the great loss of this young man to his parents and brothers. It also contains a portrait of the deceased. Good judges regard this book in value to the youth generally, beyond estimate. It sets forth good principles and important facts in a most interesting and touching manner. It can be sent by mail, postpaid, to those who wish it for a gift, for 40 cents. A quantity by express will be furnished at one-fourth discount. The liberal who wish to do good in the direction of gifts, can here enter a good field of labor. Norridgewock, Maine, Nov. 17, 1868. “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.” It will be noticed that in this portion of Scripture, time is twice introduced by the word “when.” The righteous who are in this life troubled by the wicked, are to be recompensed with rest, and those who know not God and obey not the gospel of Christ are to suffer tribulation and vengeance, when the Lord Jesus is revealed from heaven in flaming fire with his mighty angels. This latter class are further to be punished with everlasting destruction from the presence of the Lord and the glory of his power. When? “When he shall come,” says Paul, “to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.” Here, either another period of time is introduced, or there is a repetition of the same time referred to in verse 7. If the time is the same as that referred to in verse 7, a reason can hardly be assigned why it should be repeated here. But if by the second when, another time is introduced, the passage is relieved of tautology, and of a very considerable difficulty in another respect also. At the time introduced in verse 10, the wicked are to be punished with everlasting destruction. The time mentioned in verse 7, is evidently the time of the second appearing of the Saviour in the clouds of heaven. If, then, the time is the same in both instances, we have the living wicked punished with everlasting destruction at the second advent. This would seem to preclude the idea, in their cases, of a subsequent resurrection and a second death. But the second coming of Christ is not the time for the final punishment of the wicked; and the idea that those who are destroyed by that event will never be raised, to be judged and to perish in the second death, though it is in accordance with the theory of the non-resurrection of the wicked, cannot be made to harmonize with the Scriptures. From this difficulty does not Paul’s second “when” relieve us? For although the second advent is referred to in verse 7, may not the second mention of time carry us forward to the end of the thousand years, the time when everlasting punishment is inflicted upon all the wicked, according to other scriptures? Do not the tribulation and vengeance of verses 6 and 8, include all that they suffer at the second advent, and must we not therefore look to a subsequent period for the everlasting destruction of verse 9? and does not Paul again use the word, when, thus again introducing the idea of time, for the purpose of shewing this fact, and carrying us, in the application of verse 9, forward to the end of the thousand years? How shall this question be decided? We have glanced at the advantages of supposing verses 9 and 10 to refer to a period subsequent to that mentioned in verse 7; and in view of these advantages such an interpretation must stand, unless there shall be found to exist good and valid reasons against it. What, then, can be the objection against it? There can be none, unless there is something in the language connected with the second when, to confine its application to the time of the second advent. The language is, “When he shall come to be glorified in his saints, and to be admired in all them that believe.” The word glorified is from a word which signifies, “to be rendered conspicuous, to be exalted by praise and adoration.” The Lord can thus be glorified in his saints only by their giving praise and glory to him. But is there anything in this work to confine it to the time of the second advent? While the saints will doubtless glorify their Lord then, they do it also at other times. Even in this present state the Lord is glorified in his people. John xvii, 10. But yet the great and pre-eminent time of his being glorified in them, seems to be that hour of universal jubilee of which John speaks, when he says, “And every creature which is in Heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth on the throne, and unto the Lamb, for ever and ever.” And this certainly is after every rebel against the government of God has ceased to exist, after everlasting punishment has been inflicted upon the wicked. And then, when the saints enter upon their full reward, when nothing more remains to be done to vindicate the honor of God, and finish the redemption undertaken by the Son, when the curse has come to an end, and sin and all its effects and all its agents are no more, when the plan of salvation completed stands forth in all its perfection and beauty, will not the Lord be glorified by his people, as they have never been able to do it before? Will not the admiration of those who have believed, and by believing have secured a share in the ineffable glory, rise to a point never before attained? And when the Lord comes to be thus glorified in his saints, and admired of them that believe, then it is that the wicked shall be punished with everlasting destruction from the presence of the Lord, and the glory of his power. ANSWER. There are two words translated “knoweth” in the passages above referred to. In John vii, 15; Mark xiii, 32; 2 Cor. xii, 3; Rev. xii, 12, the word is, eido (εἴδω) which is defined “to see,” i. e., to discern with the eyes, to look at or upon, view, behold; met., to see, i. e., observe, take notice of; to see, i. e., come into the presence of any one, converse with, visit; to understand, comprehend, know; to be acquainted; to foreknow, foresee; to know how (to do a thing), to reflect upon, bear in mind, recollect; to concern one’s self about; to own, acknowledge (God), yield him reverence and worship.” It is the word which is translated “know” in 1 Cor. ii, 2, where the sense evidently is “to make known.” In 1 Cor. viii, 2; and Rev. ii, 17, the word is ginōsko (γινώσκω) which is defined as follows: To know, have a knowledge of, be acquainted with, to be skilled (in anything), to perceive, feel, to learn, acquire a knowledge of, to inquire into, investigate (judicially), to distinguish, discern, to estimate, judge of, understand, comprehend, know the meaning of, perceive mentally; to know, be conscious of, to conclude, expect, be aware, think, consider, reflect upon; causative, to cause to know, teach.” PRACTICAL THOUGHTS ON SCRIPTURE SUBJECTS.
By John Nevins Andrews
This, according to Solomon, is better than precious ointment. Eccl. vii, 1. It is even better than great riches. Prov. xxii, 1. The most precious ointment was that with which the tabernacle was anointed by Moses. It was composed of the most fragrant spices, exceedingly expensive, and of the choicest character. Ex. xxx, 22–38. With this, also, the priests were anointed. Very precious, also, was that used by Mary in anointing Jesus for his burial. John xii, 30; also of that prepared by Nicodemus and the holy women who prepared our Lord for his burial. John xix, 38–40; Mark xvi, 1; Luke xxiii, 56; xxiv, 1. A good name is better than precious ointment, or better than great riches. It is compared with these because of some points of resemblance. 1. Value. 2. The elements composing each. 3. How obtained, or prepared. Men prize riches as representing all earthly good, and as being that whereby anything that earth has is to be purchased. Gold and silver and the most precious things stand as the elements that represent riches. These can only be obtained by the most diligent, pains-taking, wisely-directed efforts. The precious ointment was very costly. Its elements were those of the most fragrant and desirable character. They were crushed to fine powder in order that they might be compounded, and that their fragrance might be given forth. A good name is more valuable than these. But it is not the name of great statesmen, eloquent orators, or mighty conquerors, that Solomon thus commends. No, indeed. These names are stained with pride, selfishness, cruelty, and vileness. That good name which the Holy Spirit so highly commends, is a name fragrant with humility, self-sacrifice, patience, purity, and love of God and of our fellow-men. It is the new name given to the real Christian. It is the name which the book of life shall reveal, at the last day, to him who has overcome. Such a name is more precious than great riches. Rather it is itself infinite riches, for he who has it shall inherit all things. It is a fragrant name; for all the graces of the Holy Spirit are compounded to form it. The compounding process is painful and crushing; but without this there would be no fragrance, or next to none. The lives of such men as Moses, Job, and262 Paul, show how God compounds these sweet spices by the crushing process, and how tender, pitiful, and loving, after all, is that hand that smites. This good name does not represent earthly greatness, but heavenly goodness. To this let me add one most impressive caution out of the word of God. “A single dead fly will ruin the most precious pot of ointment, so a little folly him that is had in reputation for wisdom and honor.” Eccl. x, 1. Not to imitate but to shun her example. When Lot and his wife went forth from Sodom on the morning of its destruction they left behind their entire earthly substance. Lot and his wife each believed the warning to flee to be a warning from Heaven. Each set out to make escape from the devoted city. But now observe the difference. Lot had one grand, controlling purpose; obedience to God and escape from ruin. His wife was a double-minded person, unstable in all her ways. She believed the warning, but she also loved her treasures in Sodom. Zoar had attractions; so had Sodom. These two conflicting desires drew her in opposite directions. She set out for Zoar and urged her course in that direction so long as she could. Meanwhile the strong feelings that drew her back toward Sodom became so intense that she turned to look back. In a moment she is changed to a pillar of salt. And thus she perishes midway between Sodom and Zoar, sharing neither the deliverance of her household nor the fate of common sinners, but left to stand upon the plain, an awful example to all double-minded professors. What anguish must have filled the heart of Lot when he found that his wife was not with him. But his singleness of purpose contrasts wonderfully with the double-mindedness of his wife. He did not look back even when his wife had become a pillar of salt. The ruin of Lot’s wife was the result of her previous mistaken religious experience. Had she cultivated the same singleness of purpose as her husband, she would have endured the test as well as he. Her ruin was made sure by her failure to live with singleness of heart for God. Alas! how many now in our ranks are just in the case of Lot’s wife the decisive test will soon show. The most wonderful display of miraculous power is that whereby a sinner, covered with guilt and pollution, and deeply stained with transgression, is transformed into an innocent, sinless being, fit for the society of the heavenly angels. If this most incredible change can be wrought by the transforming, regenerating power of the Holy Spirit, let us never doubt that such things as are recorded in the Scriptures of the mighty works of God, have been really wrought. Commanding the light to shine out of darkness is nothing to the work of illuminating the dark mind of the sinner with the indwelling light of the Holy Spirit. But with many persons the work of conversion, or changing a sinful man to render him a Christian, is a very small matter. The transgressor, stained with inward guilt and covered with transgression, has the sinless robe of Christ thrown over him, and lo! he is a Christian, fitted to enter the presence of God. Pride, selfishness, dishonesty, envy, and hatred, may have place in his heart, but in the sight of God he is humble, unselfish, meek, honest, and forgiving, because these excellent qualities that dwell in their perfection in Christ, are all imputed to him. The robe of Christ’s perfect righteousness is put upon the shoulders of the sinner, and, thus arrayed, he passes the inspection of the day of Judgment. Surely, such a doctrine is an awful delusion, a fatal mistake. Christ’s humility will never hide the guilt of our pride. Our pride itself must be put away, or we shall be stubble in the day of God. The saints are to be clothed in white raiment when they appear before the throne, but it is raiment that they have washed in Jesus’ blood. It is raiment that had been stained and is now spotless because of the cleansing process to which it has been subjected. Nor is the Christian to be clean with reference to his raiment only. He is to be clean within and without . God desires truth in the inward parts. The man himself must be purged with hyssop (a bitter herb representing repentance,) till he is clean in the sight of the all-seeing Judge. He is to be washed till he is whiter than snow. His heart is to be rendered pure, his hands are to be made clean, himself to be without spot, or stain, that he may be found unblamable and unreprovable when he shall appear in the Judgment. If such be the character and the extent of the work of preparation, no wonder Peter exhorts us to be diligent, that we may be found of him in peace, without spot and blameless. Even when this has been made the business of life, it will not be a light thing to pass the inspection of the Judge of all the earth. “If the righteous scarcely be saved where shall the ungodly and sinner appear?” MEETINGS DURING THE FALL.
By John Nevins Andrews
During a considerable portion of the fall I have had the privilege of laboring in connection with Bro. and Sr. White. Now that I am for a time engaged in work that gives me a separate sphere of action, I recall the past with gratitude to God for its mercies, and desire to hold them in grateful remembrance. I think the series of camp-meetings in Mich., Ills., and Iowa, was evidently in the order of God. They bore much good fruit. They were meetings of deep solemnity, but entirely free from fanaticism or wild excitement. The Spirit of God gave a testimony to his servants, that sank deep into the hearts of the people. Our meetings in Iowa were meetings of great value to those who attended. Though late in the season, we were able by means of the large tent to hold evening meetings with a good degree of comfort. Bro. and Sr. White bore a very searching testimony, which took powerful hold upon those who were especially reproved. The meeting the last evening at Pilot Grove, was a season never to be forgotten. Searching of heart, confession of sins, humiliation before God, and earnest cries to him, took up much of the time. We felt that God was manifestly present in that assembly. The brethren in Iowa had interest to attend the meeting. Difficulties which are sufficient in some parts of the country to keep our people at home, did not suffice to do it there. Some, indeed, failed, but many showed by their acts that they had an interest to attend. We were much interested in the prosperity of the work at Brighton, Iowa, the field of labor of Brn. Cornell and Butler. Here is quite a large company who have stepped out to obey the unpopular truths of the third angel’s message. They have erected, and probably by this time nearly finished, a neat, commodious, house of worship. May no scattering influence destroy this work among the people; and may those who have begun to walk in the path of truth, follow on to know the Lord, till they shall know his going forth prepared as the morning. Returning from Iowa, several days were spent at Battle Creek, in duties connected with the office. From thence we came direct to the N. Y. State Conference. The labors of Bro. and Sr. White during this meeting were greatly needed, and they were not in vain. Our conference is not in as prosperous a condition as it should be. There is a lack of devotion to the work which must be supplied, or ruin to many will be the consequence. Our meeting on Monday and Tuesday was one of deep heart-searching, and solemnity. May its testimonies of reproof, especially that given by Sr. White for lack on the part of the preachers, never be forgotten. After the meeting on Sunday evening, during family prayer, Sr. White was for a short time wrapped in the visions of the Spirit of God. Her solemn testimony on Monday, was a part of what was given her during that vision. We were glad of the presence of Eld. D. T. Taylor of Rouses Point who attended nearly the whole time of the Conference. On Sunday evening he preached a very interesting discourse on “Quench not the Spirit,” 1 Thess. v, 19. J. N. ANDREWS. THE BOOK OF PSALMS.
By John H. Waggoner
For the spirit of devotion, of praise and trust, the book of Psalms stands unrivaled. No one who loves to draw near to God, whose “soul thirsts for God,” can afford to pass a single day without reading more or less of the Psalms. The spirit of penitence manifested in the writings of King David reveals the secret of his character. He was not above temptation and error; nor was he above confessing his error. Some, when they have once made mention of their wrong, think it is all canceled, and feel hurt if it is ever mentioned again. But not so David. The spirit of confession seemed to have taken full possession of his being; and his lamentations over his sins against God—the God of his heart’s love, his hope and his confidence—seemed to be the every-day burden of his life. It is not every frame of mind that can appreciate the book of Psalms. The careless or lukewarm cannot adopt its fervent devotion; the pharisaical or self-conceited cannot feel its depth of penitence and humiliation; nor can the heart at ease, filled with worldly good and prosperity, breathe freely in its atmosphere of trust and patience. But when afflictions press us sorely, and deep anguish of spirit weighs us down; when our sorrow is so overwhelming that no earthly friend can help, or even realize its weight, and no human sympathy is strong enough to reach our depth of woe; then, the Psalms of David are inexpressibly sweet to the soul. All who read the Psalms, may well admire them; but he who can say with their writer, “My tears have been my meat day and night,” will love them; to him will they afford a daily feast, and prove an inexhaustible fountain of pure and holy consolation. In reading the Psalms I have learned a lesson of “patience in tribulation” that I might never have learned anywhere else. First, I was led to wonder that my own feelings and experience in sorrow were so well described therein. If I wished to give expression to the deepest feelings of grief, I had only to read it there. And longings for deliverance, for the vindication of God’s righteous judgments, reverential trust, quiet resignation to the divine will, patient hope and confidence in the darkest hour of trial,—all are there; and the heart bows to the most mysterious providence with a trust almost enrapturing under their soothing influence. Often have I stopped to wonder how David could have been situated, what deep trial he was passing through, to describe my feelings so exactly, and leave on record the words of consolation so suited to my wants. Again, from all this I have been led to reflect on the use our afflictions may be to others. David could scarcely have realized that his trials would be the means of affording such sweet consolation to other sorrowing ones through coming ages. It is in our natures to lament our afflictions; it is only by faith that we understand that “all things” work together for our good if we love God. We cannot see what good they will work for us; much less can we understand how our sorrows may be a source of sacred joy to others. But when we consider that the Captain of our salvation was made perfect through sufferings, Heb. ii, 10, that he might be a merciful high priest touched with the feelings of our infirmities, chap. iv, 5; that Paul said he filled up that which was behind of the afflictions of Christ for his body’s sake, which is the church, Col. i, 24; we may know that our afflictions are not all for our own sakes; and it becomes us to inquire how we may benefit others by our ills, and so let our deepest sorrows be a source of joy to some heart-stricken one. So shall we follow Christ, who died not for himself; he gives us life through his death, and a crown by his cross. By carefully reading the Psalms, we may learn how to benefit others by the recital of our woes. Often do we hear professed Christians talk of their trials in such a manner as to leave darkness on the minds of all with whom they converse. No one would judge from their conversation that their tribulation worked patience, Rom. v, 3; or that their affliction worked for them, 2 Cor. iv, 17; but who ever read the complaint of the Psalmist with increased feelings of distrust? Who can listen to the recital of his sorrows without having his heart softened and subdued into a calm and joyful resignation to the ways of God’s providence? Brethren and sisters, let us learn to imitate our Saviour in his sufferings; and if we tell our grief to others, let us so mingle our words with tears of contrition, and so manifest a spirit of resignation to the divine will, that all who weep with us may be drawn nearer to the God of all consolation, and our hearts be melted in the furnace only to flow together in Christian love and patient hope.