Review and Herald, Vol. 7, No. 16.
THE TIMES OF THE GENTILES,Page 1
Earlier text: THE TIMES OF THE GENTILES,THE SPIRIT AND THE BRIDE SAY COME.
"And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Rev. xxii, 17. None of those who are finally lost will ever have occasion to find fault with the provisions that have been made for their salvation. They can never find fault with the light that has been granted to show them the way to life. They can never find fault with the invitations and entreaties that Mercy has given them to turn and live. From the very beginning there has been a power exerted, as strong as could be and still leave man his own free agent,—a power to draw him heaven-ward and raise him from the abyss into which he had fallen. Come! has been the entreaty of the Spirit, from the lips of God himself, from the lips of his prophets, from the lips of his Son, even while in his infinite compassion and humility he was paying the debt of our transgressions; and from the lips of his apostles. The last message of mercy that is now going forth, is another, not a final utterance of divine long-suffering and compassion. Come, is the invitation it gives. Come, for all things are ready. And the last sound that will fall from Mercy's lips on the ear of the sinner, ere the thunders of vengeance burst upon him, will be the heavenly invitation, Come. So great is the loving-kindness of a merciful God to rebellious man. Yet they will not come. Acting independently, and deliberately, they refuse to come. So when they shall see Abraham, Isaac, and Jacob in the kingdom of God, and themselves thrust out, they will have no one to accuse, no one to blame but their own selves. They will be brought to feel this in all its bitterness; for the time will come when it will be as described by Pollok, when he says, "And evermore the thunders murmuring spoke
From out the darkness, uttering loud those words,
Which every guilty conscience echoed back:
'Ye knew your duty but ye did it not.'
Dread words! that barred excuse, and threw the weight
Of every man's perdition on himself
Directly home—
'Ye knew your duty but ye did it not.'" There is a time in the life of every one, sooner or later, when the warning will come and he rejects it at his own peril; a time when the Spirit invites him to come, and it is well if he heeds the invitation. The Bride also says, Come. But who is the Bride? Let us go with John to the top of that great and high mountain, whither the angel took him when he told him he would show him the Bride the Lamb's wife. Rev. xxi, 9. He showed him that great city, the holy Jerusalem. Did he show him the Bride? He did if he fulfilled his promise; and we dare not accuse the angel of dishonesty or deception. He told him he would show him the Bride; and he took him up into a mountain and showed him the city. The angel, therefore, calls the city the Bride. We will call it so too. Again, Isaiah says, [Chap. liv, 1.] "Sing, O barren, thou that did'st not bear; break forth into singing and cry aloud," &c. Verse 5. "For thy Maker is thy husband." Paul in Gal. iv, 26, 27, says, But Jerusalem which is above is free, which is the mother of us all; for it is written, Rejoice thou barren, thou barest not," &c. Here Paul takes up the prophecy of Isaiah and makes an inspired application; hence we have an inspired commentary of an inspired prophecy. The one says, Thy Maker is thine husband; and the other says that this of which the Prophet spake, is the Jerusalem which is above, which is the mother of us all. Out of the mouth of these three witnesses therefore, the Angel, the Prophet, and the Apostle, independent of the mass of other testimony and proof which might be adduced, we will consider it settled, that the great city, the holy Jerusalem which is above, is the Bride, the Lamb's wife. How then does the Bride say, Come? If we could be strengthened to behold the living glories of that city and live; and should be permitted to gaze upon its dazzling beauty, and be assured that we had a perfect right to enter therein, and bathe in that ocean of bliss and blessedness, and revel in its glory for ever and ever, would it not then say to us, Come, with a persuasion which no power could resist? Who of us in view of this could turn away and say that we had no desire for an inheritance there? But though we cannot now look upon that city, the unfailing Word of God has promised it, and that is sufficient to inspire in us an implicit and living faith; and through the channel of that faith it says to us, Come. Come if you would inherit mansions where sickness, sorrow, pain and death can never enter; if you would have right to the tree of life and pluck its immortal fruit and eat and live; if you would drink of the water of the river of life, that floweth from the throne of God clear as crystal. Come, if you would obtain through those glittering gates of pearl an abundant entrance into the eternal city; if you would walk its streets of transparent gold; if you would behold its glowing foundation stones; if you would see the King in his beauty on his azure throne. Come if you would sing the jubilee song of millions, and share their joy. Come, if you would join the anthems of the redeemed with their harps of gold, and know that your exile is for ever over and this is your eternal home. Come, if you would receive a palm of victory, and know that you are for ever free. Come, if you would exchange the furrows of your care-worn brow for a jeweled crown. Come, if you would see the salvation of the ransomed myriads, the glory of the glorified throng which no man could number. Come, if you would drink from the pure fountain of celestial bliss, if you would shine as the stars for ever and ever in the firmament of glory; if you would share in the unutterable rapture that fills the triumphant hosts as they behold before them unending ages of glory ever brightening, and joys ever new. The Bride does say, Come. Who of us shall resist the invitation? The word of truth is pledged to us that if we keep the Commandments of God and the Faith of Jesus, we shall have right to the tree of life, we shall enter in through the gates into the city. And we shall feel that we are at home in our Father's house, amid those gorgeous splendors, and that these very mansions were prepared for us; and we shall realize the full truth of those cheering words, "Blessed is he that is called to the marriage supper of the Lamb." Rev. xix, 9. "Let him that heareth say, Come." We have heard of the glory, of the beauty, of the blessings of that goodly land, and we say, Come. We have heard of the river with its verdant banks, of the tree with its healing leaves, of the ambrosial bowers that bloom in the Paradise of God, and we say, Come. Whosoever will let him come and take of the water of life freely. Examine Present Truth
By Editor
We would call especial attention to the arguments that appear from time to time in the REVIEW, on various points of present truth. God has endowed most men with reason and common sense, and perhaps there are no subjects in regard to which they are more accountable how they use these, than in regard to the truths which God has revealed for the salvation of men. The Bible can be understood. Arguments for those truths which demand of us belief and obedience at the present time, can be comprehended by almost any mind; and whenever plain, irrefutable arguments drawn from the Scriptures of truth, are presented to the understanding of any one he cannot reject them and be guiltless! Neither ignorance nor stupidity, nor dishonesty, will answer as excuses at the court of heaven for refusing to comply with the plain demands of revealed truth. In connection with these remarks we might mention particularly Bro. Waggoner’s article on the Sabbath, commenced in last REVIEW, though they are applicable to all that may be said in defense of our present duties. We would recommend to our readers therefore to urge upon their friends an examination of the Sabbath question and other great truths which are being brought out in these last days. By the confidence which they profess to have in the Bible as God’s revealed will, by the allegiance they owe to him as their Creator, by all their regards for sacred truth, urge upon them a candid and thorough investigation of these questions. They will at least be tested if not converted. A careful study of the Bible in relation to present truth by any honest inquirer, can but result in good. THE TRUTH FOUND.
By J. H. W.
A Short Argument for the Sabbath,
II. WHAT DOES THE NEW TESTAMENT TEACH CONCERNING THE FIRST DAY OF THE WEEK?
As no argument is drawn directly from the Old Testament in favor of the first day or its observance, we have only to examine the testimony of the New. The phrase, "first day of the week" is used eight times in the New Testament: by Matthew and Luke once each; and by Mark and John twice each; all referring to one and the same day—the one next succeeding the crucifixion;—once in Acts, and once in 1 Corinthians. The following are the texts:—
Matt. xxviii, 1. In the end of the Sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre.
Mark xvi, 2. And very early in the morning, the first day of the week they came unto the sepulchre at the rising of the sun.
Verse 9. Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene out of whom he had cast seven devils.
Luke xxiv, 1. Now upon the first day of the week very early in the morning they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them.
John xx, 1. The first day of the week cometh Mary Magdalene early, while it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.
Verse 19. 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 their midst, and saith unto them, Peace be unto you.
Acts xx, 7. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight.
1 Cor. xvi, 1, 2. Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.
By an examination of the contexts of these passages it will be seen that there is no obligation expressed or implied to observe, in any manner, the first day of the week. But inasmuch as it has been supposed that there were some extraordinary coincidences connected with that first-day spoken of by the evangelists, I will here present their testimony, and show by a comparison, its intent and harmony.
Luke xxiii, 56; xxiv, 1-11. And they returned, and prepared spices and ointments; and rested the Sabbath-day according to the commandment.125 Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. And they found the stone rolled away from the sepulchre. And they entered in, and found not the body of the Lord Jesus. And it came to pass, as they were much perplexed thereabout, behold, two men stood by them in shining garments; and as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words, and returned from the sepulchre, and told all these things unto the eleven, and to all the rest. It was Mary Magdalene, and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the apostles. And their words seemed to them as idle tales, and they believed them not.
Mark xvi, 9-11. Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils. And she went and told them that had been with him, as they mourned and wept. And they, when they had heard that he was alive, and had been seen of her, believed not.
Luke xxiv, 12. Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass.
John xx, 3-10. Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together; and the other disciple did outrun Peter, and came first to the sepulchre. And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie. And the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed; for as yet they knew not the scripture, that he must rise again from the dead. Then the disciples went away again unto their own home.
Luke xxiv, 13-16. And behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about three-score furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him.
Here follows their relation of the events connected with his crucifixion, and his exposition of the prophecies, till they drew near to their own home.
Verses 28-35. And they drew nigh unto the village, whither they went; and he made as though he would have gone further. But they constrained him, saying, Abide with us; for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread and blessed, and brake and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread.
Mark xvi, 12, 13. After that, he appeared in another form unto two of them, as they walked, and went into the country. And they went and told it unto the residue; neither believed they them.
Luke xxiv, 36. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.
John xx, 19. 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.
Mark xvi, 14. Afterward he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen.
Now we have the testimony before us, and the queries arise, Does it contain any evidence that the day was, or was to be regarded, as a Sabbath? or, that the disciples in any way observed it as the Lord's day, or day of the resurrection? Or, that the meeting of the Saviour with them gave a warrant for the future observance of the day?
In regard to the first question, the reading of the testimony must be sufficient to satisfy all that there is no intimation that it was thenceforth to be regarded as a Sabbath, or as a day in any wise to be observed.
On the other let us briefly examine the testimony.
1. It was evidently not designed to be observed as the day of the resurrection; for the Holy Spirit, under whose influence the gospels were written, has not recorded it as a fact that he rose on the first day of the week, but only that they came to the sepulchre early on the first day of the week and he was not there.
2. That they did not observe it in honor of the resurrection, as is often claimed, is evident, from the fact that they did not believe that he was risen. The record presents the following points: After his resurrection he appeared first to Mary, who returned and told it to the apostles, but they did not believe her. Towards the close of the day he was manifested to two of the disciples, at a village upwards of seven miles from Jerusalem, who returned to Jerusalem and found the eleven and told them that they had seen the Lord; but they did not believe them. While they were yet speaking Jesus himself stood in their midst. John says it was "at evening," by which we understand that it was just at, or very near, the close of the day. Luke and John agree that he pronounced the benediction, Peace be unto you, which is supposed to convey a warrant for First-day observance. Thus Justin Edwards, in the Sabbath Manual, page 104, says: "On that First-day he not only met with the disciples—a thing which we have no account of his doing, after his resurrection, on that Seventh-day—but he blessed them in their meeting, saying, 'Peace be unto you,'—evidently approving of what they were doing." But Mark, whose brief account is parallel with that of Luke, further says that he proceeded to upbraid them for their unbelief and hardness of heart, because they did not believe that he was raised—they not even believing the word of them who had seen him. This does not look much like celebrating his resurrection, or a divine approval of such celebration. And what were they doing, Mark says, "They sat at meat." On this text the Comprehensive Commentary says: "He appeared to them as they sat at meat, which gave him an opportunity to eat and drink with them, for their full satisfaction;" and Dr. Barnes remarks: "The word meat here means food or meals: as they were reclining at their meals." By referring to Acts i, 13, we find that they "abode" together; so it is not to be wondered at that they were found together at that time, as their residence was at the same place, and it was the hour for their evening meal. By this it will also be perceived that they did not meet for fear of the Jews, as has been inferred from John xx, 19; but that they shut the doors where they were for fear of the Jews. Again, the inference claimed that the Saviour met with them on the first day, but not on the seventh day, after his resurrection, is unwarranted, as will be seen by referring to Acts i, 3, where it says he was "seen of them forty days;" which includes every day between his resurrection and ascension. That there is nothing in the gospels to favor the observance of the first day of the week must be admitted by every candid mind.
Two other passages in the New Testament mention the first day of the week. On these is founded the argument for what has been termed "Apostolic preference." But the argument would never have been claimed on the authority of these alone. It is first claimed that the actions of Christ and his apostles on that first day of his resurrection warranted its observance, and then these texts are offered to show that their practice was in accordance with that warrant; but the testimony clearly shows that no such warrant exists in the gospels; therefore these texts must sustain the whole burden of Sunday proof.
Now I would ask, What sanctity was conferred on the first day of the week by the church at Troas meeting on it to break bread? or, Does that one act of that one church bind all the churches, in all time, to that custom, without even an intimation being given that such was the custom or practice of that church? Surely, that is drawing great conclusions from small premises. So in 1 Cor. xvi, 2, we find nothing in the record to show a custom of the church, or to show that it was to be followed by other churches. In neither case is there any reference made to a Sabbath, or to sacred time, or anything to show that that day was to be regarded in any different light from any other working day.
What is the weight and nature of Apostolic preference? Does it contain an explicit or implicit duty? and is it stronger than the commandments of God?
The term Sabbath, Sabbath-day, or sabbath-days, occurs forty-three times in the New Testament: in Matthew eight times; in Mark eight times; in Luke thirteen times; in John five times; and in the Acts nine times. All the cases of its occurrence in the gospels refer to the use of the term prior to the crucifixion of the Saviour except the Sabbath that succeeded the crucifixion—the one on which he laid in the grave. All the cases of its occurrence in the Acts (except Chap. i, 12—Sabbath-day's journey) refer to times and events subsequent to the crucifixion, in the history of a period of about fifteen years—from A. D. 45 to A. D. 60. And it is so used at that date as to show that in the gospel dispensation, and in the gospel record, THE SABBATH IS THE TITLE OF THE SEVENTH DAY.
I will now briefly compare the claims of the two days, by the light of the Word, that we may see at a glance where the weight of argument lies.
The Scriptures say, in regard to the Sabbath institution, that God rested from his work on the seventh day: they do not thus particularize in regard to the first day. He claimed the seventh day as his own; he did not so claim the first day, but gave it to man for labor. He blessed and sanctified the seventh day: he did not sanctify the first day. He commanded that the seventh day be kept holy: he did not command to keep the first day. He has uttered fearful threatenings against those who profane the seventh day: he has not spoken aught against those who labor on the first day. He has given special and great promises to those who keep holy the seventh day: he has not uttered one word of promise or blessing for keeping the first day. Everything that is necessary to give importance to the day—that is calculated to induce a proper observance of the day, is produced in favor of the seventh day: nothing of the kind can be produced in favor of the first day. No institution—no sanctity—no command—no penalty. Readers, are you, or do you desire to be, "followers of God as dear children?" Are you believers of the word of God? Then you will surely, with me, consider as unavoidable the following:
CONCLUSION.—No obligation exists to observe, in any manner, as a rest-day or holy day, the first day of the week.
But it has been shown that we are under obligation to observe the seventh day; and as the observance of the first day infringes upon the commandment of God which enjoins the observance of the seventh day, and interferes with such observance, all who bow to the authority of the Word must also admit this
CONCLUSION.—It is wrong to keep the first day of the week, or to give it the honor, place, or title of the Lord's day, or Sabbath of the Lord.
MATT. xv, 7-9. Ye hypocrites, well did Esaias prophesy of you, saying, This people draweth nigh unto me with their mouth, and honoreth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men. J. H. W.
(To be Continued) Our friends will remember that two pages (one quarter) of the REVIEW are especially designed for communications from abroad. This is that brethren and sisters from all parts of the field may have a medium of communicating freely with each other, and making known to the remnant their own hopes and determinations, and the progress and prosperity of the cause of truth in their vicinity. For there is a large class of our readers with whom this department of the paper possesses the greatest interest. There are many scattered and lonely ones who seldom have the privilege of meeting with those of kindred faith and hopes; and the perusals of the communications in the REVIEW, as they have often expressed it, are the only conference meetings they have. For their sakes, therefore, we hope this department may be well filled with testimonies from many of our correspondents each week. We may not in all cases be able, on account of space, to give the entire letters as they are written; but from such we will present extracts of what is most important and interesting. Short articles also on subjects of common interest are solicited from brethren and sisters. Our correspondence has of late been quite cheering. There seems to be a desire among the remnant in all parts, to rise in spirituality, to be more consecrated to God, and manifest more zeal and energy in his service. May this work go on till God shall indeed have upon the earth a peculiar people, zealous of good works. Concerning Hell.
By John Norton Loughborough
[From the Work entitled, An Examination of the Scripture Testimony Concerning Man’s Present Condition and his Future Reward or Punishment, by John Norton Loughborough] For the consideration of those who may think there is at the present time a hell of torment, in which the wicked go at death, we give the following concerning hell. Vain have been the attempts to locate hell by those who believe that it now exists. The texts in the New Testament in which the word hell occurs, applied to the punishment of the wicked, not one of them refer to any place that is now in existence, but to one that will exist after the judgment. "Gehenna," the Greek word translated "Hell," and used in the New Testament in relation to the punishment of the wicked, occurs 12 times in the New Testament—7 times in Matt., 3 times in Mark, once in Luke, and once in James. Three of these appear to be used figuratively, viz; Matt. v, 22; xxiii, 15; and James iii, 6. The places where this word occurs are Matt. v, 22, 29, 30; x. 28; xviii, 9; xxiii, 15, 33. Mark ix. 43, 45, 47. Luke xii, 5. James iii, 6. The word is used only in addressing the Jews, and was understood by them. What was their idea of Gehenna? Says THE POLYMICRIAN GREEK LEXICON to the NEW TESTAMENT, "Gehenna, properly the valley of Hinnom, south of Jerusalem; once celebrated for the horrid worship of Moloch, and afterwards polluted with every species of filth, as well as the carcasses of animals and dead bodies of malefactors; to consume which, in order to avert the pestilence which such a mass of corruption would occasion, constant fires were kept burning." In this valley people anciently punished transgressors. See Lev. xx, 9, 14; Jer. vii, 30; xix, 1-13; xxxii, 35; xlviii, 8; Isa. xxx, 30-33. And people are again to be punished there. See Joel iii, 2. Zech. xiv, 1-3. Rev. xvi, 16-21; xx, 9. The words which are rendered hell, and are used in regard to the state of the dead, simply signify the grave—"Hades" is a Greek word which occurs eleven times in the New Testament, and is ten times translated "hell" and once "grave," viz: 1 Cor. xv, 55. It is found in the following texts, viz: Matt. xi, 23; xvi, 18. Luke x, 15; xvi, 23. Acts ii, 31, 27. Rev. i, 18; xx, 13, 14. The Hebrew word "Sheol" is the word that is rendered "hell" 31 times in the Old Testament, and can never be understood to signify a place of punishment. FROM THE MEMOIR OF JAMES BRAINERD TAYLOR, BY JOHN HOLT RICE D. D., AND BENJAMIN HOLT RICE D. D. This interesting young man was much accustomed to observe particular seasons and periods of time. On the first day of the year, 1823, he wrote a letter to his family, which no doubt will long be preserved by them as a precious memorial of his piety and affection. He first takes a view of the dispensation of Providence and grace towards the family during the year. And it appears that during that period the father of the family and three of the children had experienced that change of heart, without which, according to the testimony of Christ, none can enter the kingdom of heaven. In producing these important changes, the instrumentality of the son was greatly blessed. His filial reverence and delicacy, combined with christian fidelity, have already been noticed. The same spirit is manifested in this letter, but on this occasion it is mingled with much holy joy. He speaks of 1822 as a year of jubilee to the whole family, and describes in rapture the domestic happiness enjoyed, when so many had become true christians, and were mingling with the charities of natural relationship, the hopes and joys of religion. "Having addressed you all individually, I now come to testify to the goodness and loving-kindness of the Lord which have followed me.
"Surely of all others, I have most reason to speak well of his name, which is above every name; for in the midst of deserved wrath he hath remembered undeserved mercy.
"The year 1822, has, of a truth, been a year of jubilee to my soul. During that period God has done more for me than I ever expected in this world. On the 23d of April he accomplished a work which I had longed for during six years. I feel the blessed effects of that visitation until this day. And until my dying day I shall have reason to recall that hour with thankful remembrance. No year before the one just past has afforded such solid peace in believing. I have had near access to the throne of grace. Jesus has been precious. My endeavors to promote the cause of Christ, however short I may have come, were put forth with increased pleasure. Preaching has come to my heart with greater power. Communion seasons have been delightful—a little heaven on earth—foretastes of the joys to come. Since that 23d of April I have enjoyed a sweet and lasting evidence of my acceptance with God, so that I have looked on the grave with composure, and on heaven as my eternal home. I have had delightful seasons in praying for the family collectively and individually, for friends and especially for one who does not profess to love the Lord, and for enemies. Think me not boastful when I say that I do love my enemies and earnestly pray for their salvation. The Lord has commanded us to do this; and he has helped me to obey the command. To him be all the praise! 'O give thanks unto the Lord, for he is good; for his mercy endureth for ever. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy.
"O God, my heart is fixed. I will sing and give thanks."
"The retrospect of the year shows that we have been most highly favored. The windows of heaven have been opened and have dropped, nay, rather have poured down blessings upon me. We have drunk of the wells of salvation, and have tasted that the Lord is gracious. Surely his eyes have been over us for good from the beginning to the close of the year. He has conducted us safely through dangers seen and unseen; he has been on our right hand and our left, so that we have not been moved." Bless the Lord, O our souls and all that is within us bless his holy name. Bless the Lord, O our souls, and forget not all his benefits; who forgiveth all our iniquities, who healeth all our diseases, who redeemeth our lives from destruction, and crowneth us with loving-kindness and tender mercies. May he at length give us the crown of glory, the heavenly diadem, purchased with the labors, the tears, the blood, the death of the Son of God.
"For all our short-comings during the past year, may we be suitably humbled; and learn wisdom from the consequences of our remissness. For all the good obtained for ourselves, or done to others, may we ascribe glory to the Lord. For all the evil, may we take shame to ourselves.
"Finally, what shall we render to the Lord for all his benefits? A new year has begun its course. It moves with as much rapidity as marked the flight of the old. It will soon be gone! but we may not live to see its close. How actively, then, should we be engaged—each one in his place fulfilling his duty! May every revolving day forcibly remind us that our last day is coming! and may we double our diligence in preparing to meet our Judge, that we may render our accounts with joy and not with grief.
"Having been enabled to raise our 'Ebenezer,' saying, 'Hitherto hath the Lord helped us' let us inscribe upon our hearts. 'Jehovah-jireh,' the Lord will provide. Abundant is the provision in heaven's storehouse for all the needy. Let us seek and expect great blessings from on high.
"May we this year be more than ever for our own growth in grace and for the welfare of Zion; and as we travel on our way heaven-ward, may we bear one another's burdens, and so fulfil the law of Christ; interceding each for all, that we may walk as pilgrims and strangers who expect soon to become fellow-citizens of the saints in glory." The piety, the zeal, the humility, the heavenly-mindedness, the ardent desire to be useful in the vineyard of the Lord, which characterized the late James B. Taylor, have been already exhibited with such a force of evidence, that every reader must see what every acquaintance felt, that he had become as he proposed to himself, and often pressed upon others to become, an 'uncommon christian.' His faith seemed never to waver—his christian affections never to grow languid—his communion with God, through the mediation of the Son, and by the aid of the Holy Ghost, was seldom interrupted; and when a cloud intervened, and the divine communications were suspended, he rested not till the cause was ascertained, and the light of his heavenly Father's countenance again let down upon his soul. Nor did he ever lose sight of the great object after which his heart panted, and in preparation for which he was diligently engaged. Never, perhaps did any one more intensely desire to preach the gospel than did James B. Taylor. Of the truth of these statements ample proof will be found in the following extracts from his correspondence during this year, and in the fragments of a diary found among his papers, commencing with the first of May, 1823. In a letter Mr. Taylor wrote to the young members of the family as follows: "The year that has just closed has been a memorable one to you; upon it you can inscribe 'jubilee,' for thus it has proved to your souls. What mercy has the Lord shown you! Thanks to his rich, free, sovereign, almighty grace, that he has rescued you from going down to the pit. How has it been with you since you found the Saviour precious to your souls? Has he been increasingly precious? Have you found your closet devotions growing more delightful? the Bible more sweet? and the duties of religion more pleasant? What fellowship have you then enjoyed with the Father and with his Son Jesus Christ! What a blessed religion! Whilst it enjoins constancy in its duties, which to the pious is a privilege, it affords peace, peace with God; peace with the world; peace of conscience. The love of God, kindled up in the soul by the Holy Ghost, is the principle from which emanates love to christians; love to sinners; love to all God's creatures. But having been born of God, we must remember that we are not to remain babes in Christ. A necessity is laid upon us to leave the first principles and go on to perfection. Therefore may we press forward and give all diligence to make our calling and election sure. To this end we must never be afraid to know the worst of ourselves. Let us ever pray, 'Search me, O God, and know my heart; try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting.' May you be uncommon christians: that is, eminently pious and holy, and, like Mary, ever at the feet and around the cross of Jesus, the precious Lamb of God. There is much to be done, and why may there not be great and lasting good done through your instrumentality? Then go on. The world may frown, Satan may rage, but go on; live for God. Greater is he that is for you, than all that can be against you and the christian cause. May I die in the field of battle. May the Lord make me a true son of Levi, holy; and like David and Samson, fearless in his service."