Earlier text: The SermonThe Commentary.
By W. Patton, D. D.
Tell me the meaning of Scriptures. One gem from that ocean is worth all the pebbles of earthly streams.—M. Cheyne. There are many passages in the word of God which are rendered obscure and perplexing by an unnecessary stumbling upon words. A wrong punctuation also often darkens that which, with a correct punctuation, would be clear and obvious. No text, perhaps, has suffered more than that saying of our Lord recorded in Luke, xiii, 24: “Strive to enter in at the strait gate: for many I say unto you, will seek to enter in and shall not be able.” As usually explained and enforced, it has given great alarm to many honest seekers, and has driven others to despair. The drift of the passage teaches us that Christ spoke it not simply and alone to awaken and stimulate fear, but to animate and encourage hope. As an illustration of the expositions of commentators, we shall quote the remarks of Dr. Adam Clarke: “They seek, wish, and desire, but they do not strive; therefore, because they do not agonize, they shall not enter.” This assumes that there is a radical difference in the words respectively translated strive and seek. Hence it is pleaded that the want of success is simply and alone the want of a stronger effort. This throws the success or the failure upon the amount of physical and mental exertion. Thus the exhortation is agonize to enter in at the strait gate, because many will seek who do not put forth the requisite amount or intensity of effort to secure success, and therefore fail. If you agonize you will succeed, but if you seek you will fail; for it is claimed that in the original Greek there is a radical difference in the meaning of the two words rendered strive and seek. These Greek words are agonizomai, which occurs only six times in the New Testament and is rendered strive, fight and fervently. The other word, zeeteo, occurs about one hundred and twenty times, and is generally translated seek. Rev. Thomas Scott intimates that the word translated strive has reference to the intense struggles of those who engaged in the Olympic Games, whilst the word rendered seek carries no such association. If there is this radical difference in the original words, and if to seek is not sufficient to secure salvation, what shall we say to the teachings of Christ? We read in Matt. vi, 33, “Seek (Greek zeeteo) ye first the kingdom of God and his righteousness;” again, vii, 7, “Seek (Greek zeeteo) and ye shall find;” again, vii, 8, “Every one that seeketh (Greek zeeteo) findeth.” Was Christ ignorant of the meaning of words? Did he mean to deceive, when he thus used this Greek word? For if it expresses a thought radically different from agonizomai, then to assure men that if they would seek (zeeteo) they would find was to deceive them. Such suppositions cannot for a moment be admitted. That the Greek word rendered strive is intensive and expresses the strongest exertion of body and mind, the concentration of determined effort, we freely admit, and also that the competitors at the Olympic Games properly illustrated the meaning of the word. At the same time we must not fail to understand that the word rendered seek is generic, and expresses all degrees of emotion and effort from the slightest to the most intensive. Hence the meaning in each case is to be determined by the manner of its use. A few references will clearly and satisfactorily settle this point. Matt. ii, 18, “Herod will seek the young child;” Matt. xiii, 45, “Merchantman seeking goodly pearls;” Luke xv, 8, “seek diligently till she find it”—(i. e., the lost silver). In these the idea of earnest determination to find is clearly expressed. To these might be added the earnest, persevering resolution of the chief priests and scribes who sought to lay hands on Christ, and “who sought for witnesses against Jesus.” But we turn to an instance concerning which no shade of doubt can exist that the word expresses the most intense of all emotions. In Luke ii, 44, we read, “But they (Joseph and his mother), supposing him (Christ) to have been in the company, went a day's journey, and they sought him among their kindred and acquaintance.” What next took place? Just what we should expect of loving parents: verse 45, “And when they found him not they turned again to Jerusalem seeking him.” What feeling is more intense, more absorbing, more concentrated, and more determined than the mental agonies of a mother seeking for her lost child? After three days of this seeking, they found him, and said, verse 48, “Behold thy father and I have sought thee sorrowing.” With such examples in the New Testament of the use and meaning of the Greek word zeeteo, we cannot adopt the commentary of Dr. A. Clarke and others who say, “They seek, wish, and desire, but they do not strive; therefore, because they do not agonize, they shall not enter.” The context, properly read, renders the text clear and forcible. “Strive to enter in at the strait gate: for many I say unto you, will seek to enter in and shall not be able, when once the master of the house hath risen up and shut to the door,” etc. The punctuation of our version is not inspired, it is not in the original. By placing a period after the word able, in verse 24, the sense is arbitrarily arrested. Put a comma there, and read right on, and the meaning is obvious, and the words of Christ have point and power. “Are there few that be saved?” was the inquiry. To this Christ replied, “Strive to enter in at the strait gate.” Why strive? Because now you may enter as the door is open; “but many will seek to enter in and shall not be able.” Why not able? Because it is too late, because the master of the house is risen up, and hath shut to the door. Strive now, because the door is open and there is hope. But when the door is shut, then all striving will be in vain, no matter how earnest, intense, and determined it may be. So the Lord teaches, “And ye begin to stand without and to knock at the door, saying Lord, Lord, open unto us: and he shall answer and say unto you, I know you not,” etc. This view, whilst it awakens fear, encourages hope. It stimulates present whole-hearted, determined effort, because the door is now open and we can get in. It alarms our fear lest the door should be closed whilst we procrastinate; for then there would be no possibility of getting in, though our agonizing might be a thousand fold intensified. This interpretation is fully sustained by the parable of the ten virgins, Matt. xxv, 1, 12: “While the foolish virgins went to buy oil, the bridegroom came, and they that were ready went in with him to the marriage, and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open unto us. But he answered and said, Verily I say unto you, I know you not.” Strive now, for the door is open and you may enter and be saved. “Ask and it shall be given you, seek and ye shall find: for every one that asketh receiveth, and he that seeketh findeth.”—Matt. vii, 7, 8. “And ye shall seek me and find me when ye shall search for me with all the heart.”—Jer. xxix, 13. “Yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God.”—Prov. ii, 3, 5. Thanks, everlasting thanks, be unto the Lord for this element of hope. “We are saved by hope.” This is our encouragement, that, if we will strive now that the door is open, we can enter and be saved; if we will seek now that the door is open, we shall find the way in and be saved. To seek right and to strive right are equally sure of success.—W. Patton, D. D. The Coming One.
By Wm. C. Baynes
WHILE sentence was still sounding in the ears of the guilty pair, behold! the promise of Himself is given: “Hear, O heavens! and give ear, O earth! for the mouth of the Lord hath spoken it,”—the wounded seed of the poor sinful woman is to rise victorious, and bruise the serpent’s head. “He saith not, and to seeds, as of many; but as of one, and to thy seed, which is Christ.” Yes, glory to God! that bright and Morning Star, that shone out six thousand years ago, shedding its hopeful rays over this sin-stricken earth, has come on descending, like a bright comet, more and more clear as it approaches the earth. So we distinctly trace—“the seed of the woman;” then, farther on—“the seed of Abraham;” and, farther still—the seed of David; and still more near—“the virgin’s Seed,”—until heaven opens, and the Son of man is proclaimed the beloved Son of God.—Wm. C. Baynes. IN the early period of Methodism, some of Mr. Wesley’s opponents, in the excess of their zeal against enthusiasm, took up a wagon load of Methodists, and carried them before a justice. When they were asked what these persons had done, there was a backward silence; at last one of the accusers said: “Why, they pretend to do better than other people; and besides, they prayed from morning till night.” The magistrate asked if they had done anything else? “Yes, sir,” said an old man, “an’t please your worship, they converted my wife. Till she went among them, she had such a tongue! and now she is quiet as a lamb.” “Carry them back, carry them back,” said the magistrate, “and let them convert all the scolds in town.” The Man Deserving the Name
The man, deserving the name, is one whose thoughts and exertions are for others, rather than for himself; whose high purpose is adapted on just principles, and never abandoned while heaven or earth afford means of accomplishing it. He is one who will neither seek an indirect advantage by a specious word, nor take an evil path to secure a real good purpose. The Standard of Enjoyment
Looking to others for our standard of enjoyment is the sure way to be miserable. Our business is with our own hearts and our own motives. Settling Quarrels Amicably
If each party in a quarrel would condescend to think himself in the wrong, a very few minutes would amicably settle the whole difference. CONVERSION AND SPIRITUAL LIFE.
By D. T. Bourdeau
Since closing our last report, besides visiting as far as our strength would permit, we have held meetings in this place as follows: Last Tuesday evening, we met with the brethren, and spoke to them on the Health Reform from the following scripture: “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul.” 1 Pet., ii, 11, endeavoring to show, both by the laws of our being and by the word of God, how the appetites and passions, when suffered to take the lead, militate against and deteriorate not only the physical life, but also the spiritual life, the inner man, Christ formed within, the Christian character; beclouding and weakening the mind, especially the mental and moral faculties, and blunting the finer sensibilities, so that the truth cannot be discerned, and God and the pleasures growing out of his service, and the pleasures and happiness of the world to come, are shut out from our minds and affections. Such was our freedom growing out of the general interest in the subject, that we spoke over an hour and a half, trying to shield the subject against extremes and to demonstrate that, however high may be our pretensions to religion, we cannot be Christians while we are slaves to lust. It is our most solemn conviction that the people of God must conform to the truth on this subject before they can make any great advancement in overcoming. Last Thursday evening we spoke to the church and quite a number of unbelievers on conversion and the blotting out of sins from these words: “Repent ye therefore, and be converted, that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ,” &c. Acts iii, 19, 20. We stated that conversion meant change, and proved that in genuine conversion there was a turning of the soul from its former state of sinful action and pursuit, into a new and holy way, a change in the mind, affections and conduct from sin to holiness, a radical reform; that conversion was effected through “repentance toward God and faith toward our Lord Jesus Christ;” that repentance, to be genuine, must include, 1st, A knowledge of sin; 2d, Conviction of sin; that sin affects us; that we are guilty; 3d, Sorrow for sin; 4th, Self-loathing and abhorrence of sin; 5th, Confession of sin; and 6th, Turning away from sin by reform and true righteousness. We stated that though all these points are included in repentance, yet we might come up to the first five and not accomplish that repentance that God accepts. Some are satisfied with a knowledge of sin in general, as it affects others, without being themselves convicted of sin; while others are deeply convicted, but fail to thoroughly reform. They come short of that godly sorrow and abhorrence of sin which work repentance. They are convicted of sin, but they still love sin and carnality. And some are hindered in repentance by not confessing their sins. They smother their convictions, and the work that grace has commenced in their hearts, dies. They do not bring forth fruits meet for repentance, and cannot be said to repent in the Bible sense of the term. We stated that the law of God was the great instrument used by the grace of God in repentance and conversion; that by it is the knowledge of sin, of which we have to repent, and from which we turn away in conversion; that conversion, like sanctification, is a progressive work. We here referred to Peter’s case. Though he had undergone a sufficient change to be deemed worthy to take a part in preaching the gospel, yet at the betrayal of Christ he was not sufficiently converted to strengthen his brethren. Hence Christ then tells him, “When thou art converted, strengthen thy brethren.” We also referred to our own case. Though we were converted at the age of eight years, and have enjoyed the grace of God more or less ever since; yet when the Sabbath truth came up, we had to be converted again. And even when we had embraced the Sabbath, the Spirit of God, through the gift of prophecy said to us, “When thou art converted, strengthen thy brethren.” We have tried to be converted, and by the grace of God, have succeeded in some respects. But the work is not yet accomplished; and we cannot stop here. The law of God is the grand mirror in which we should look to see ourselves. Some do not like to look into this mirror in the searching light of present truth, because their deeds are evil, and they love darkness rather than light. Such can be compared to a man looking at his person in a glass in a comparatively dark room. He sees some of the defects of his person and removes them, and says, “Now I am all right.” But just then a person comes in with a light, and says, “Now look in the glass.” He looks until he discovers more defects in his person, and then turns away from the glass, saying, “I have seen all I need to see; I am all right.” We then pointed to the healing fountain, to the Lamb of God which taketh away the sins of the world, showing that faith was too much dwelt upon to the exclusion of the law of God. But the order of the gospel was, first repentance toward God, and then faith toward our Lord Jesus Christ. First show men that they are sinners, and then show the remedy for sin. The preaching of many at the present time is well represented by one who would try to convince his neighbor that he should send for a physician before he realizes that he is sick. And this is why converts at the present time so easily backslide. They have not seen sin, and after the excitement, they pursue their former course with more than their usual relish and alacrity. Especially did we feel solemn when pointing forward to the latter rain for the time of the blotting out of sins. What a solemn work is now going on in the sanctuary above, while the cases of the dead saints are, one after another, coming before God and thousands of angels, while the books are opened and are being examined. What a solemn thought, that those who do not now repent will not have their sins blotted out in the time of refreshing just before us; but their sins will remain in the heavenly records, to come up against them in the second judgment, when “the saints shall judge the world.” Those who are indifferent in regard to their own cases in this solemn time, need conversion. Those whose affections are set on earthly treasures, need conversion. Those who are ambitious of worldly fame, and are easily bewitched by vain fashion, need conversion. Those who attend to their own selfish interests first, and neglect the interests of God’s cause, need conversion. Those who have no burden and labor for the salvation of their children and souls around them, need conversion. Those who are close and dishonest in their deal with God, their brethren or unbelievers, need conversion. And so we might continue examining ourselves in the light of God’s law, and see that a great work needs to be done for us. Last Sabbath and first-day were days long to be remembered by the church in Sandyville. In the forenoon, we gave another close discourse on the nature and teachings of the grace of God which bringeth salvation; and in the afternoon our subject was Testimony for the Church No. 11, the reading of important parts of which was followed by a solemn appeal to parents and children to make a move in the direction of further reform. The confessions that followed were startling, yet moistened by the heavenly endorsement. Such a heart-searching time I have not often witnessed. Some confessed to their children in tears; others said they had been too worldly-minded; one remarked that he had been asleep for three years, etc. Amidst this heart-searching work, and under the movings of the Holy Spirit, the children began to feel and move. One spoke, and then another, and another, until nine had decided to serve the Lord. And thus the meeting closed. Sunday morning we attended a business meeting in which two were disfellowshipped for having wronged their brethren and unbelievers in deal, and thus brought the precious cause into disrepute, without showing signs of reform or a determination to make restitution. Others who were on the background were kindly reminded of the relations they sustain to the church and truth, and the duties growing out of those relations, and were affectionately invited to reform, and cherish a spirit of nearness to the brethren, who love them. Eight shares were also pledged for the Health Institute; and advice and counsels were given to those who had started for the kingdom, and to the church. They will now prosper, and others will be added to their numbers, if they carry out their convictions, confessions and resolutions. But how easy it will be for them to lose what they have gained, if they give way to indifference, and to those things by which they were blinded. Their safety is in persevering, in watching unto prayer, in strictly and punctually attending to their private and public duties toward God and man. They cannot always expect to have such powerful times as we had last Sabbath. God then moved them out, as they commenced to work for themselves, giving his endorsement to his own word and work. But now they will be left to still move out on the truths which were then so clear and forcible to their minds; and they will, if faithful, have those blessings which will be best adapted to their advancement in piety and virtue. We will rest a few days, and then go to Knoxville. Our danger is that we shall overdo, there is so much to be done. Brethren, pray for us, that we may be kept on this point, and that God may still be with us, for without his aid, we can do nothing. And we are strong when we have your prayers to follow us. MEETINGS IN SAGINAW CO., MICH.
By Merritt E. Cornell
I HAVE now given eight lectures in this place. The interest which was good at the beginning has increased, until it has become most intense. The going has been very bad most of the time, yet the school-house has been crowded to about its utmost capacity. Mud or water from six to eight inches deep, rain or snow, has not seemed to make any difference in the size of the audience. People seemed determined to come even at the risk of their lives. They continued to cross the river on the ice with teams, until a young man on foot broke through. Though wet and weary with struggling to get out of the water and ice, he hastened home, changed his clothing and then came to the meeting in time to hear most of the lecture. I proposed that when the roads broke all up, we had better adjourn the meeting until they settled, but the people would not hear to it, saying that as long as I could get to the house I would find it full of anxious hearers. Dr. Hawley and wife kept the last Sabbath with me. The doctor has been preaching some, among the Methodist people hereabouts, and has been reading some of our books, and investigating as fast as his other cares would allow, he being the only physician here. He embraces the whole truth, Health Reform not excepted. The Dr. graduated at Albany, N. Y., and for several years practiced homeopathy successfully at Lansing. Since locating here, he has been giving small doses of medicine for the body, also small doses of truth for the soul. He is now convinced that the truth will bear to be given in much larger quantities and of greater potency. Last evening was my first lecture on the Sabbath. There were two Wesleyan Methodist preachers present. At the close of the service one of them openly avowed his purpose to keep the Sabbath, and the other acknowledged that he was convinced on the Sabbath question, and he did not see any other way but to keep it. Several others were heard to say they should have to keep the Sabbath. The circuit preacher from a neighboring town asked me to preach in his place last Sunday evening, which I of course accepted. He remained and heard again on Monday evening and seemed much interested. He very cordially invited me to the hospitality of the parsonage, and to give a course of lectures at the Court House in Midland, where he holds his meetings. There are many good singers here, and a great call for hymn books. They want to sing the truth. I am calling out hymns in the Methodist book appropriate for our service, but I fear these will not last long. What shall we do for hymn books? For forty miles up and down this river there is inquiry about our views. I must try to get through another course of lectures before Conference, if possible; and I want a supply of our publications sent on immediately. Brethren pray for us.
M. E. CORNELL.
Saginaw Co., March 27, 1867. JOSEPH HOAG'S VISION.
By Editor
FOR some years past we have known of a document with the above title. It has been published in various papers, and has several times been sent to this Office with a request for its publication. We have hitherto refrained from publishing it, as we wish ever to be careful what we insert in the Review, and as far as consistent, give publicity only to that which we can endorse, or the authenticity of which we can establish. But others who ridicule our faith in visions, the authenticity of which is clearly established, have not been so careful. It was published in the World's Crisis about one year ago. Many believe it is from God, and all must read it with interest as it has had a most faithful fulfillment so far. If our memory serves aright, we first read it several years before the late civil war in the United States. Though it has been commented upon several times by the papers publishing it, there is one point in it which has been passed unnoticed by every paper in which we have seen it. If it is worthy of any credit or consideration in view of its past fulfillment, the point referred to is of the deepest interest. It is this: the late war and the abolition of slavery is to be followed by a Religious Despotism. The readers of the Review will understand that this fact we have been urging upon them for years, drawn from Rev. xiii. The “Image of the Beast” is here to be erected, and enforce, as a religious duty, the institution of the first Beast—the Papacy. In compliance with repeated requests we now give it to our readers; we do not say it is not what it purports to be; but with it would yet request all to receive such documents with caution, remembering that this is an age of deceptions and counterfeits. “Try the spirits.” In the year 1803, probably in the eighth or ninth month, I was one day alone in the field, and observed that the sun shone clear, but a mist eclipsed the brightness of its shining. As I reflected on the singularity of the event, my mind was clothed with silence, the most solemn I ever remember to have experienced, for all my faculties were laid low, and unusually brought into silence; I said to myself, what can all this mean? I do not remember ever before to have been sensible of such feelings. While in this situation, I heard a voice from Heaven, saying: “This that thou seest, that dims the brightness of the sun, is a sign of the present and coming time. I brought the fathers of this country out of a land of oppression; I planted them here in the forest, blessed and sustained them, and while they were humble I fed them, and they became a numerous people; but they have become proud and lifted up, and have forgotten me, who nourished and protected them in the wilderness. They are running into every abomination and evil practice of which the Old Country was guilty, and have taken quietude from the land, and have suffered a dividing spirit to come among them. Lift up thine eyes and behold!” And I saw them dividing in great heat. This division began in the church, on points of doctrine. It commenced in the Presbyterian society, and in its progress went through various denominations, and in the close its effects were nearly the same in all. Those who dissented went off with high heads and taunting language, and those who kept to their original sentiments appeared reserved and sorrowful. When the dividing spirit entered the Society of Friends, it raged in as high a degree as in any I had witnessed; and, as in other cases, those who separated went with haughty looks and taunting, censuring language, and those who kept to ancient principles retired to themselves. Next it appeared in the Lodges of the Free Masons, and set the country in an uproar for a length of time. Last of all, it entered politics throughout the United States, and did not stop till it produced a civil war; and an abundance of blood was shed through the course of the combat. The Southern States lost their power, and slavery, was banished from our borders; when a monarchical government arose, and established a National religion, which made all societies tributary to support its expenses. I saw them take property from Friends to a large amount. I was amazed at beholding all this, and I heard a voice proclaim: “This power shall not always stand; but with this power will I chastise my church until they return to the faithfulness of their forefathers. Thou seest what is coming upon thy native land for their iniquities and the blood of Africa, the remembrance of which has come up before me.” This vision is yet for many days. I had no idea of writing it for many years, until it became such a burden that for my own relief I have thus written. THE CLAIMS OF SECRET SOCIETIES.
By Ellet Joseph Waggoner
THERE is no greater deception practiced upon society than that embraced under the above head. And the “uninitiated” are not the only ones imposed upon; the ignorant and the newly “made” of every order bow with reverence to their claims of being “moral,” “benevolent,” or “Christian,” because they themselves are lamentably ignorant of real morality, benevolence, and Christianity. I remember being once assailed for asserting that secret societies had no greater claim to be considered benevolent than any mutual insurance company; but such is the case. And sometimes they will admit as much, though they generally place them on a level with Christianity—sometimes far above it! In reading a back number of the Odd Fellows’ Magazine, recently, I was struck with some remarks by the editor on this point, drawn out by a notice of his Magazine, from which the following is an extract: “In answering the question, ‘What is Odd Fellowship?’ he answers by responding, ‘It is practical Christianity.’ Odd Fellowship is a secret institution, and of course is not quite the sort of Christianity which is indicated in the sermon on the mount, where believers are required to let their light shine by placing it on a candlestick, and not obscure it by secreting it under a bushel. The Christianity of Odd Fellowship, however, may be of a kind that will not bear the light, so it is the best policy to keep it secret under the shield of oaths and penalties.” To these and other remarks the editor replies: “We have no property qualifications or religious tests for the admission of members into the bosom of the lodge. . . . The society being a sort of mutual insurance company, of course the members would not be doing justice to themselves to receive those who would, in all probability, become a burden to them during life. No company would insure a house against damage by fire, when there was a strong probability that it would be burnt to the ground within twenty-four hours. We have no more exclusiveness on this point than have all other associations.” This admission places them where they really stand—on a worldly, selfish basis. But in their writings,211 lectures, &c., they claim a moral basis and a moral element which they do not possess; and there lies the deception. But another point strikes us as odd as the order. The editor at one time says it is “practical Christianity,” and at another time, that it has “no religious tests.” Now religion without Christianity is a common—a very common thing, but Christianity without religion is truly a novelty; and they are Odd fellows—every one worthy of the name—if they are possessed of such a rarity. What is true of one secret order is true of all, in this respect; they are destitute of godliness. Especially is this the case with Masonry, which is but a system of useless traditional rites intermixed with some of the forms of the obsolete Levitical law, so perverted as to bring the whole in conflict with the letter and spirit of Christianity. Yet it claims to be a sufficient guide and passport to the “Grand lodge above,” and to the presence of the “Grand Master,” as it impiously styles Heaven and Heaven’s King. The following extracts were copied from the Detroit Post of Nov. 17, 1866, being part of a report of a lecture on Masonry delivered in Chicago by “Rev. Dr. Nicholson.” “In his opinion it comprised all that was good and noble in the world, and its teachings were those that our Lord Jesus Christ had inculcated into the hearts of his disciples.” “The lecturer did not wish to be understood as meaning that Masonry and Christianity, were one: on the contrary they differed widely. While one set forth the great truths of God in undefined terms, and left men in doubt, the other set forth the creed in beautiful symbols and allegories that went strait to the heart, and opened all men to recognize the one God—he that is the Father of all.” “The checkered pavement [pavement?] of Masonry is symbolic of the life of man, that we are here to-day, and there to-morrow; that some people in the world are rich and others poor; [valuable information!] that to-day we may be happy and to-morrow miserable; and that therefore we should exercise charity towards those who are not in the same condition of life or prosperity with us.” All of which, of course, is learned more clearly from the “checkered pavement” than in the teachings of Christ and his apostles! Can impious presumption go further than this? And I will here say there is not one hint in all the “beautiful symbols and allegories” of Masonry that “the one God” gave his Son to die for sinful man, or that there is any way of salvation and eternal happiness but through the Masonic Lodge! Who will deny this? When a Mason is “made” and presented with his working implements, the following instruction is given: “The common gavel is an instrument made use of by operative Masons to break off the corners of rough stones: the better to fit them for the builder’s use; but we, as Free and Accepted Masons, use it for the more noble and glorious purpose of divesting our hearts and consciences of all the vices and superfluities of life, thereby fitting our minds as living and lively stones for that spiritual building, that house not made with hands, eternal in the heavens.” Such “moral and impressive” instruction is given in the lodge. Mark in it the spirit of Antichrist. It professes to accomplish for men without faith in Christ that which the Scriptures say can only be done through faith in Christ; by him, by faith in him, and the virtue of his blood our hearts and consciences are purified, and we as lively stones built up into a spiritual house. See Heb. ix. 1 Pet. ii, &c. But they profess to do the same in the lodge without any reference to Christ. On this point, Eld. David Bernard, who had taken eleven degrees and was well qualified to judge, remarked: “Any system which professedly teaches a way to Heaven is a system of religion; but that which points out a path without a crucified Saviour and without the sanctifying influences of the Holy Comforter, is not only false, but in direct hostility to the true God, and the souls of men. Such a religious system is that of Masonry.” Even the Good Templars, the latest in the unsanctified train, promise everlasting honors and glory to those who prove faithful to their lodge obligations! Such things were not sanctioned by professors of religion when religion was more spiritual and pure than at present, but as the churches have fallen, ministers and members alike swell the rolls of the lodges, preferring the lodge meeting to the prayer-meeting, and impiously exalting the lodge above the church of Christ, and their fanciful symbols above the teachings of the word of God. Let all who love God and his truth beware of their influence. In the midst of the agitation that is now being raised on the question of the two-horned beast, a person may save himself from perplexity and confusion, by keeping in mind one plain proposition, which is beyond the reach of sophistry or the cavils of the objector. It is based on facts which all must admit, whatever may be their pre-conceived notions or cherished views. First, the fourteenth chapter of Revelation, verses 6-14 inclusive, give us events to transpire in consecutive order. Second, the third angel's message has reference to the work of the two-horned beast of chapter xiii, inasmuch as it warns the people of God against worshiping the image which the two-horned beast erects, and against receiving the mark which it enforces. Third, the work of the third angel must precede that of the two-horned beast; for it is the order of the Lord's dealing with the world, that the warning should precede the danger. It would not be consistent for the warning to follow against a work which was in the past, and which there was no danger of doing at the time the warning was given. The warning must precede or be contemporary with the danger. But, Fourth, the third angel's message is the last warning message, the last work of mercy to be accomplished, before the coming of Christ. Therefore, Fifth, the work of the two-horned beast, so far as it concerns the erection of the image and the enforcing of the mark, must take place in the little space between the close of this message and the second advent, or must be a work contemporary with the close of the message. In either case, it must take place just before the coming of Christ. Any one can understand this. Another consideration that goes to prove the same point is the fact that the two-horned beast is the same as the false prophet of chapter xix. It is some power, therefore, that is a living, active power to the end; for it is cast alive into the lake of fire at the coming of Christ. But the last act that can be found ascribed to this power under the symbol of the two-horned beast, is the formation of the image, and the enforcing of the mark, which must therefore be a work that takes place in close connection with the coming of Christ, or the prophecy passes over a great portion of the career of this power, and that which would naturally be the most important, namely, the close. In the light of these facts, what becomes of all this prating about the two-horned beast and image being ages in the past? It is utterly groundless, unless the preaching of the Advent doctrine has also taken place ages in the past, and consequently proved a failure. No, reader, do not be troubled with any theory that leads to such absurdities. Remember this plain fact: that the two-horned beast performs his work just before the coming of the Lord. To brave his power is the last conflict of the saints previous to their final deliverance. BRO. IRA ABBEY of Hubbardsville, N. Y., has lately made a visit to this place. His unbounded confidence in the success of this work, and his words of hope and encouragement while with us, were such as were well calculated to cheer and strengthen us. His zeal in behalf of the Health Institute received a new impulse by his visit here. He testified that he had no idea of the enterprise, what is being done, and what is wanted, till coming upon the ground, and seeing for himself. Since his return home it seems his zeal has not abated. If others will come up with him the enterprise will not lag for want of material aid. It would seem that twenty-four, or eleven, or three, other persons might easily be found to second him in some one of the liberal propositions which he makes below. Who will respond? He now writes:— “As I have been very busy since I returned home, I would at this late hour redeem my promise to write a few lines. Never have I thought more of the cause than since I visited Battle Creek. And as the Health Reform and the Institute have been much on my mind, I would suggest a few things in regard to raising means for the further advancement of this enterprise. “First, I will be one of twenty-five to raise the sum of twenty-five thousand dollars; or second, I will be one of twelve to raise the amount until shares are taken; or third, I will be one to borrow any amount from one thousand to six thousand dollars and pay seven per cent interest, until shares are taken. “Now brethren, what shall be done? You that have money or credit, can assist in this work. As I look upon this work, nothing should hinder its progress. If we want any better security than the Institute connected with the third angel’s message, I do not know where we shall find it. Those at the head of this work are of the Lord’s choosing, and should have our hearty co-operation.”