HAVING obtained a large trunk full of finished Charts, we left Maine, Oct. 21, for the Newport, N. H., meeting, by way of Boston. We were glad to meet Brn. Loughborough and Cornell at the meeting. The influence and results of the tent-meeting in this place were good, but not so great as in many places in the West. There are a few firm, consistent believers in Newport. Our two days' meeting has had a still deeper influence upon many minds, and we doubt not that a good church will be built up in that place, if they can occasionally have the labors of some of the Lord's faithful preachers.
After spending several days in writing at the house of Bro. Wakefield and family, we took stage, then cars, then stage, then private conveyance, to this place, up among the mountains of Enosburgh, Vt.
Here we found the Brn. Bourdeaus prepared as far as possible for the meeting. There is no meeting-house here, and the school-house is very small, so they had fitted up barn-floor, carriage and wood-house, all in connection, with stove, for the meeting. Sixth-day afternoon the brethren began to come in. But Sabbath morning those who had stopped for the night at different points near by, came winding up the hills in long strings of carriages. There was quite a general gathering of the old friends in Vermont and Canada. The meeting was large. The place was crowded. It is judged that at least four hundred were present, one-half of them, at least, Sabbath-keepers.
We spoke four times with freedom, and Mrs. W. followed us with good liberty. Besides these four meetings where all were present, we had two or three smaller meetings with that portion of the brethren who stopped at Bro. Bourdeau's and near by. In these meetings we spoke more freely upon the duty of preachers and people, the object of organization, the duties of State Conference Committee, labor for the young among us, and for the backslidden, and the building up of the cause. On these points we were especially impressed, and what we had to say seemed to meet with general approbation.
The brethren assembled in business meeting voted unanimously, requesting that Vermont and Canada East be considered a portion of the Eastern Missionary field. The Vermont Conference, and individuals at the meeting, donated $74 to the Mission, and extend an urgent invitation to Bro. Loughborough to labor in Vermont when duty dictates. If Bro. Pierce could join Bro. Loughborough, and they labor together as Bro. Loughborough and Bro. Byington did in Michigan last winter, much good would result. We therefore suggest that as soon as convenient these brethren go through and hold meetings at most important points in Vermont, New Hampshire, Massachusetts, Maine, Connecticut, and Rhode Island; that Bro. Pierce be considered a missionary at present, at least, and be encouraged to take the position which his experience, sound judgment, and ability, require that he should take. Bro. Pierce is worth more in such a place than ten young, inexperienced, preachers, who think they are smart. The time has come when men and women who have not the weight of the work upon them should no longer go from place to place to set a bad example before the flock. We want laborers, working men, those who walk with God.
When we spoke of the young, the children of Sabbath-keepers, and of our duty to help them, and labor to reclaim the backslidden, a spirit of exceeding tenderness came over the meeting. Fathers, mothers, and children, wept freely. Oh may God send out men to gather the scattered sheep and lambs into the fold, in whose compassionate, melting testimony may be recognized the voice of the true Shepherd. "My sheep hear my voice and they follow me." God bless you, brethren. Let the sweet voice of the Shepherd lead off, and let the scattered sheep and lambs hear and follow. Don't get behind the flock with a gad, but let them follow whither the voice of the Shepherd leads.
At this meeting we saw the only son and only daughter of Bro. Pierce. We were struck with their sober, manly and womanly appearance. May God qualify them for the responsibilities of home, while their honored father leaves in search of the lost sheep of the house of Israel.
We were happy to meet Bro. Stone at this meeting, whom we love to honor as a father in Israel. Though somewhat advanced, yet he retains that firmness and activity of mind, which, with his experience and cheerful solemnity, eminently qualify him to labor in the cause.
The home of the brethren Bourdeau has been ours since we came to the place, and it has been a most pleasant home. Their course has been straight forward. We know where to find them every time. May God bless them in their labors to build up the cause.
We go from here to Grass River, New York, and the N. Y. Conference at Adam's Center, in good health and good spirits.
Lessons for Bible Students.
LESSON XXX.
The Sanctuary---Continued.
(PROPHECY OF DANIEL, PP, 67-75.)
1. Does the sanctuary of the old covenant constitute the sanctuary of the new?
2. What was that sanctuary?
3. When the work of the first tabernacle was accomplished, what took place?
4. How long were the typical sanctuary and carnal ordinances to last?
5. And when that time arrived, what took place?
6. What did the rending of the vail of the earthly sanctuary at the death of the Saviour, evince?
7. What did Christ solemnly declare?
8. With what is the sanctuary of Dan. viii, 13, connected?
9. What is meant by the host?
10. Has this host, or church, had either sanctuary or priesthood in old Jerusalem for the past 1800 years?
11. Where has it had both?
12. Of what was the typical sanctuary while standing an evidence?
13. But when its services were abolished what took its place?
14. Of what were the holy places made with hands, figures or patterns?
15. By what have they been superceded?
16. What, and where, has been the sanctuary since the commencement of Christ's priesthood?
17. Where is this plainly stated?
18. Of what are these points conclusive evidence?
19. In his instructions to Daniel, did Gabriel point out to him, the transition from the figure or pattern, to the true tabernacle in Heaven?
20. What did he explain in reference to the 2300 days?
21. Then the whole of the 2300 days does not belong to whom?
22. In the period of 70 weeks, which was cut off, the transgression was to be finished; what is meant by that expression?
23. What did Gabriel show Daniel respecting the earthly sanctuary?
24. After being destroyed how long was it to remain desolate?
25. Does Gabriel bring to Daniel's view the new covenant, and in what language?
26. How does he bring to view the new-covenant church, or host?
27. Does he bring to view the new-covenant sacrifice, and how?
28. Does he bring to view the Mediator of the new covenant?
29. What does he inform Daniel respecting the new covenant sanctuary?
30. What was the Most Holy which was then to be anointed?
31. What authorities can be cited to prove this?
32. As the ministration in the earthly tabernacle began with the anointing of that tabernacle, with what are we here shown that the ministry in Heaven commenced? p. 70 near top.
33. What is therefore an established fact?
34. At what point is the transfer from the earthly to the heavenly tabernacle, placed by Gabriel?
35. What do we now see that Gabriel explained in Daniel ix?
57. What are the agents by which the sanctuary is trodden under foot?
58. What are these two desolations?
59. What is often urged as a sufficient argument against the view of a sanctuary in heaven?
60. What is the answer to this?
61. What is the little horn represented in the same vision as doing?
62. What is expressly predicted of the Papal power?
63. What is the language of this vision thus shown to be?
64. How has Satan through Paganism and Papacy trodden under foot the sanctuary of God?
65. In the days of the Judges and Samuel, where was Satan's rival sanctuary?
66. Where did the Philistines deposit the ark when taken from Israel?
67. After the erection of Solomon's temple, where was Satan's rival sanctuary?
68. Where, and what, was it in the days of Nebuchadnezzar?
69. What was carried into this temple?
70. At a still later period what did Satan establish?
71. After the typical sanctuary gave place to the true what did Satan do?
72. What did he have thenceforward at Rome?
73. And what did he have in that temple?
74. What has this Papal abomination done? and how?
75. What has it done to the sanctuary? and how?
76. What has it done to the Son of God? and how?
77. What have been the great objects of these vain attempts of Satan?
"God's Hour."
By Rev. F. G. Clark
THE following is a good description of the commotions and omens of the times in which we live. Only false institutions and false religions are not falling, but taking a deeper root, and weaving themselves still more securely into the hearts of men. All these changes and convulsions are not omens of a temporal millennium, as men seem blindly trying to persuade themselves to believe, but just the reverse. It is indeed a "strange way" of "reaching the long-expected Sabbath of the world," if these things are tokens of such a Sabbath as the world is expecting. Wickedness running riot, and evil men and seducers waxing worse and189worse, is indeed a strange evidence that the world is all the time growing better and better; just as the ceasing pulse and glazing eye of the dying man, would be a strange evidence that he was overcoming disease, and rapidly recovering his health and strength. Oh that men would read aright the fulfillment of God's prophecies! nor follow the leadings of the blind guides, who under the strange infatuation of a still stranger delusion, will affix to the very tokens of coming wrath, their siren song of Peace and Safety.
U. S.
We live in the world's crisis. God is doing in the earth just what he has promised to do before his kingdom can come. Prophecy is marching with stately tread into the vestibule of glorious fulfillment.
God is shaking the world, that false religions and false institutions may fall. If these things were not shaken, we could not hope as now we do. Unless we turn infidels, we must believe that God is on the throne, and that he still rules the world. If he does indeed govern, then as the divine husbandman, what preparations he is making for great things to come! By terrible things in righteousness he is answering our prayers. He is making his glory to pass before us as he did of old to Moses and to Elijah. We are still in the cleft of the rock. We hear the earthquake and the wind; the mountains are rent, and the rocks fly in pieces; and the still, small voice is yet to come. We have long prayed, in the language of the prophet, that the Lord would judge among the nations, and rebuke many people; that they might beat their swords into plowshares, and their spears into pruning-hooks. But God is answering us as we little thought. His ways are strange, indeed, for reaching the long-expected Sabbath of the world. The sword is to-day a plowshare, tearing up the earth's packed surface, turning out the subsoil, to be mellowed and harrowed against the great planting, and the greater harvest yet to come.
The world never felt such thrills and throbs. Creation groans audibly, travailing in pain, until the great redemption comes. Never were such changes going on. Opinions are shifting; errors are dying by sudden paralysis; truth is crystallizing and asserting its power. We are lost in the mist of the great agitation, and stunned with the noise of struggling elements.
God has not become bewildered, if we have. He calmly watches the ripening of his purposes, the hastening of his kingdom. This hour of human despair is God's hour of mighty working. Let us believe it. He is plucking his right hand out of his bosom to do his own strange work on the earth.
Let us rise to an appreciation of the sublime and the glorious which are blending themselves with all that is terrible in this hour. God is opening iron doors, whose creaking rings round the globe. He is prying over systems of iniquity which have defied the storms of ages. He is forcing the gates of heathen nations, and rallying his church to press in and occupy the land. He calls us to go with the gospel—to pour truth upon the startled conscience of the earth. This great command is being thundered out of heaven, and echoed along the earth, and screamed from the battle-field. This is no time for a timid, faltering faith. Now let the church launch out upon the waters, for God is in the storm.
The ark is safe. These convulsions will lift it to its Ararat.
Ah, could we but see God's plans, how greatly would we wonder! We are among the mountains of Lebanon, we hear Hiram's woodmen felling the trees, and his stone-cutters hammering the great stones; but we do not see the silent progress of the temple at Jerusalem. But still the work goes on, and Christ's kingdom waxes vaster and vaster. Truth is shaking its lion mane, and is putting on omnipotence. Let us be calm. Let us rally to the privileges of faith, and to the labors of Christian love.—Rev. F. G. Clark.
One Point not Noticed.
By R. F. Cottrell
I HEARD a Universalist preach on the subject of punishment. His text was, "Who will render to every man according to his deeds." Rom. ii, 6. He noticed three points in the text. 1. The certainty of rewards and punishments: God "will render." 2. The universality: "To every man." 3. The proportionality: "According to his deeds."
He tried to make it appear that men receive the punishment of their sins, as they pass along through this life; confounding the consequences of the violation of the natural laws of our being with the retributions of Jehovah for sin. He seemed to forget that men often suffer these consequences, not from their own deeds, but from those of their forefathers; as in the case of hereditary diseases. He did not think of those texts that represent the wicked as receiving their good things in this life, and the righteous as receiving evil things. "Son remember that thou in thy lifetime receivedst thy good things, and Lazarus evil things; but now he is comforted, and thou art tormented." Luke xvi, 25. "For I was envious at the foolish, when I saw the prosperity of the wicked. For there are no bands in their death; but their strength is firm. They are not in trouble as other men; neither are they plagued like other men. Therefore pride compasseth them about as a chain; violence covereth them as a garment. Their eyes stand out with fatness; they have more than heart could wish.... Behold, these are the ungodly who prosper in the world; they increase in riches." Ps. lxxiii, 3–7, 12.
To see the wicked prosper in this life, and not receive their punishment as they go along, was "too painful for the Psalmist, 'Until,' said he, 'I went into the sanctuary of God; then understood I their end.'" He learned in God's sanctuary that though they prospered in life, an awful end awaited them. That end is set forth in the language following: "Surely thou didst set them in slippery places; thou castedst them down into destruction. How are they brought into desolation, as in a moment! they are utterly consumed with terrors." This view of the future awful destruction of the wicked cured the Psalmist of his foolish envy on account of their prosperity. And had there been any such thing as Universalism in his day it would have cured him of that. But he was not in danger of falling into that error, on the presumption that men are rewarded and punished in this life. He knew this was not so. His only danger was, that as he saw the wicked fare as well as, and even better than, the righteous, at present, he might conclude they always would; and that consequently there was no retribution for them; and therefore it was useless and in vain to try to serve the Lord.
Job must have been a very wicked man, if the theory under examination be true. And his "miserable comforters" must have been Universalists. Their argument was that he was receiving the punishment of his sins; and that he must have been a great sinner, because his punishment was great. But he looked forward to the resurrection as the day of recompences, and settlement of the inequalities of the present life. He knew that his Redeemer lived, and that in the latter day he would come to earth; and though worms might literally devour him, yet he would live again and see God.
But let us return to our friend's text, and notice the point which he did not—the fourth head. It is this: Rewards and punishment are to be rendered in the future. The text does not affirm that God does render to every man according to his deeds, as he passes through life; but he will render thus. When? is the question. The following verse, read in connection with the text, affirms that God will render eternal life to those "who by patient continuance in well doing seek for glory and honor and immortality." Now, unless it can be shown that some have received the reward of eternal life while living in the world, it is certain that the rendering to every man according to his deeds refers to the future, and not to the present. Patient continuance in well doing, refers to the afflictions of the people of God in this life; for "tribulation worketh patience." But when these afflictions have been patiently endured, and the course of well-doing has been persevered in to the end, eternal life is the reward. Since no one in the world has received this reward, God has not yet rendered to every man according to his deeds.
It is reasonable, as well as scriptural, that men should first be judged, and then rewarded or punished. God hath appointed a day in which he will judge the world in righteousness, by Jesus Christ. Acts xvii, 31. "The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished." 2 Pet. ii, 9. This does not look much like punishing them as they pass along through this life. "The wicked are reserved to the day of destruction; they shall be brought forth to the day of wrath." Job xxi, 30. How shall they be brought forth to the day of wrath? By a resurrection from the dead. "Marvel not at this; for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." Jno. v, 28, 29. This is the "eternal damnation" of which Christ spake. Not eternal misery; but a condemnation to death which will never be revoked. There is no hope beyond eternal damnation.
Thus it appears that the point not noticed was the point intended to be disproved. R. F. Cottrell.
The Atonement—Part II.
By James White
THE DOCTRINE OF A TRINITY DEGRADES THE ATONEMENT.
(Continued.)
THe great mistake of Trinitarians, in arguing this subject, seems to be this: They make no distinction between a denial of a trinity and a denial of the divinity of Christ. They see only the two extremes, between which the truth lies; and take every expression referring to the pre-existence of Christ as evidence of a trinity. The Scriptures abundantly teach the pre-existence of Christ and his divinity; but they are entirely silent in regard to a trinity. The declaration, that the divine Son of God could not die, is as far from the teachings of the Bible as darkness is from light. And I would ask the Trinitarian, to which of the two natures are we indebted for redemption? The answer must, of course, be, to that one which died or shed his blood for us; for "we have redemption through his blood." Then it is evident, that if only the human nature died, our redeemer is only human, and that the divine Son of God took no part in the work of redemption, for he could neither suffer nor die. Surely I said right, that the doctrine of a trinity degrades the atonement, by bringing the sacrifice, the blood of our purchase, down to the standard of Socinianism.
But we are not the only ones who see this difficulty in the trinitarian views of the atoning sacrifice. Their own expressions betray a sense of the weakness of their position, and of the necessity of something more than a human offering for the redemption of man. Dr. Barnes, as quoted, says that "the divine nature in the person of Christ" could not suffer, nor die; yet, in speaking of the nature of the atonement, he says:
"If it be a part of the doctrine of the atonement, and essential to that doctrine, that the Redeemer was divine, that he was 'God manifest in the flesh,' that there was in a proper sense an incarnation of Deity, then it is clear that such an incarnation, and the sufferings of such an one on a cross, were events adapted to make an impression on the universe at large, deeper by far than would be done by the sufferings of the guilty themselves." "All must feel that it was appropriate that the Eternal Father should command the sun to withdraw his beams, and the earth to tremble, and the rocks to rend—to spread a universal pall over the world—when the Son expired on the cross." "He had descended from Heaven, and had taken upon himself the form of a servant. He had subjected himself voluntarily to poverty, shame and contempt; he had been bound, and scourged, and publicly rejected; he had submitted to a mock trial and to an unjust condemnation; he had borne his own cross to the place of crucifixion, and had voluntarily given himself up to be put to death in a form that involved the keenest torture that man could inflict." Pp. 255–6–7.190If it were true that the divine nature—that which "descended from heaven"—could not suffer and die, such remarks as the above are only calculated to mislead; and to my mind they betray a consciousness, on the part of the writer, that if the sacrifice was only human, as he had elsewhere said, the offering lacked in dignity, and the atonement in efficacy.
The Manual of Atonement, as quoted, says he could only die as man; that in his divine nature he could neither suffer nor die; and yet uses the following words:
"It was sin that drew Christ from the skies, and influenced him to lead a life of suffering in this world. It was sin that wounded his sacred head—that agonized his soul in the garden—that led him to Calvary—that nailed him to the cross, and drew out his heart's blood as a sin-atoning sacrifice." P. 138.
Who would not suppose from the above that the very Christ that came "from the skies," died on the cross? Why is this language used? Evidently to make an impression of the enormity of the sin, and the value of the sacrifice, which could not be made by the death of a human being. That object might be accomplished without any contradiction, by allowing what the Scriptures plainly teach of the death of the Son of God.
Dr. Scott, who says his death was only in his human nature, further says:
"I am he that liveth;' the ever-living, self-existent God, to whom as mediator it was given to have life in himself, and to be the life of men; and who had also been obedient to death for sinners; but behold he was alive as the first fruits of the resurrection, to die no more."—Note on Rev. i, 18.
"This same person, who created and upholds all worlds, as the high priest of his people, purged away the guilt of their sins, by himself, and the sacrifice of his death upon the cross."—Note on Heb. i, 3.
If it was given to the "self-existent God" to have life in himself, by whom was it given? Here is a plain declaration that "the ever-living, self-existent God" died for sinners; which I cannot believe, and Dr. Scott did not believe; for he contradicts it elsewhere. The self-existent God could not purge away our sin "by himself," but the Son of God could "by himself," (as Paul says, Heb. i,) and the self-existent God could by his Son; for God was in Christ reconciling the world to himself.
Dr. Clarke, in his Commentary, says:
"Considering him (Paul) as writing under the inspiration of the Holy Ghost, then we have from the plain, grammatical meaning of the words which he has used, the fullest demonstration (for the Spirit of God cannot lie,) that He who died for our sins, and rose again for our justification, and in whose blood we have redemption, was GOD over all."—Clarke on Col. i.
"Thy throne, O God, is forever and ever." If this be said of the Son of God, i. e., of Jesus Christ, then Jesus Christ must be God; and indeed the design of the Apostle is to prove this."—Id. on Heb. i, 8.
Dr. Clarke thinks it was the human, not "the divine nature of our Lord" that died; hence, that human nature, according to his note on Col. i, is GOD over all. Again: he says that the divine nature was not the "Son of God," but Heb. i, 8 speaks of the Son; on which he says it "must be God;" and that "the design of the Apostle is to prove this." Now, if the "divine nature" was God, as he affirms, and if "the Son" or the "human nature" was also God, as he says in this note, and these natures are so distinct that what is affirmed of one may not be affirmed of the other, the conclusion is unavoidable that, in the person of our Lord, there was a Divine God and a human God. Nothing can be more absurd or ridiculous than "theology" and "divinity" are rendered by the learned doctors.
Dr. John Harris, in his first volume on Theological Science—the Pre-Adamitic Earth—says:
"For ἐν ἀρχῇ—in the beginning—even then He already ἦν—was. The assertion of his pre-existence is included alike in ἀρχῇ and in ἦν. For when every created thing had yet to be, He already was. He comprehends every being in himself." P. 31.
Of Christ as the Logos, the "Divine Revealer," he says:
"Now, the being who sustains this relation must, in every respect, be co-equal with God." P. 33.
And speaking of his manifestation he uses the following language:
"His disciples subsequently declared, that the life had been manifested, and that they had seen it; that that which was from the beginning they had handled and seen, even the Word of Life." P. 34.
Now, when the disciples also declare that that Word which they saw and handled, was put to death on the cross, and rose from the dead, we cannot avoid the conclusion that that which was from the beginning, which was before all things, actually died for man. Of course we cannot believe what men say about his being co-equal with God in every respect, and that the Divine Son of God could not suffer nor die. These are mere human words. But that the Word, or Logos, was the Son of God, that he was before all things, that he was made flesh, that he was seen and handled of men, that he was put to death, that he was raised from the dead; these are the words of inspiration. "What is the chaff to the wheat? saith the Lord." So long as such inconsistencies and contradictions, as those here pointed out, are put forth by the professed advocates of truth, so long must the truth suffer the painful consequences.
(To be Continued.)
Wisdom for Life
Look not mournfully into the past—it cannot return; wisely improve the present—it is thine: go forth to meet the shadowy future without fear, and with manly heart.—Longfellow.
Mean souls, like mean pictures, are often found in good looking frames.
“Thou Shalt Surely Die.”
By A. Stone
“In the day that thou eatest thereof, thou shalt surely die.” Gen. ii, 17. According to the generally-received opinion, the above passage is understood to threaten a threefold death; viz., death spiritual, death temporal, and death eternal. By eternal death is intended, endless, conscious, suffering in the world to come. This threatening is made against Adam and Eve, and stands good against all their descendants in case they (Adam and Eve) should disobey their Creator. Now let it be borne in mind, that in the gospel is found no atonement for original sin. The sin by which Adam forfeited the inheritance, and the life which God gave him, finds no expiation in the blood of Christ, nor in the gospel system. No substitute has been provided to screen man from death. The atonement for original sin, requires not the death of a substitute, but the death of every individual of the race. God has taken security for the honor of that law which said, “Thou shalt not eat of it,” in the lives of all men. Hence the righteous and the wicked die, the harmless infant and the aged sinner. The idea of an atonement at once frees man from the penalty. But the penalty is daily being executed; therefore there is no atonement for original sin.
Now if we admit that the above threatening includes eternal death, by the admission, the saving properties of the gospel plan are subverted, and the whole gospel plan is made of no effect. For how can the gospel save those who are already doomed to eternal conscious punishment, and no atonement provided to expiate the demands of the law that dooms them? And let no one say that the penalty of “eternal death” is removed by an atonement until he first proves that temporal death is removed by the same means.
There are two systems in the Scriptures by which immortality or eternal life has been made attainable by man. The first was through the first Adam. As Adam was the federal head and representative of his race, which appears from Rom. v, as well as from other scriptures, had he refrained from disobedience, and availed himself of the fruit of the tree of life, his race would have been confirmed in immortality. This system having failed by reason of sin, man is doomed to be as though he had not been. “Dust thou art and unto dust shalt thou return.” At this stage of man’s condition the second Adam takes his case in hand. He came as the life-giver. “My sheep hear my voice, and I give unto them eternal life.” Through him life and immortality are brought to light. The result of the first system above referred to, is termed temporal death, or in other words, the system by reason of sin, is a failure, so to speak, and returns man to dust, from whence he came; and hence arises the necessity of the new creation so often referred to in the Scriptures: Isa. lxv, 17–25; lxvi, 22–54; Rev. xxi, 5.
The first system knows no pardon, exercises no mercy, nor forgiveness; death, not eternal pain, is threatened, death is inflicted, and thus the debt is paid. But instead of leaving them there, the Life-giver comes to carry out the divine plan, to restore the ruin occasioned by man’s fall, and offer life to the world, and save all who will come unto him. A. STONE.
Eden, Vt.
How Many.
By W. S. Salisbury
Oh! how many there are ready to say when the claims of truth are presented before them, What will such a one say? How can I ever do it? I never will be a laughing stock for the whole place. For my part, I never want to be an Adventist. How unbecoming for any one to leave off their pins and rings. Then to leave off wearing hoops; that is more than I can endure! I don't see the harm in trying to appear decent. I am so glad I have got my eyes open. The idea that one has got to 'make such a sacrifice to live a Christian' I don't believe in. Only see how many good persons have lived and died Christians that drank tea and coffee, wore jewelry and dressed as fashionably as anybody. Well, for my part, I don't want to hear a word about the soon coming of Christ; I don't believe any one can tell any thing about it. I don't like to hear about that Advent doctrine at all. I am better satisfied than ever that our church is the only true church.
Such is the language of pride, worldliness, and self-gratification. But the child of God takes another view of things, and responds, Oh, what precious promises are given us! Soon my Saviour will come to redeem me from this world of sorrow, sickness, and death. Then shall I bask in the glory of my loved One forever and ever. Oh, will it not be sweet then to join in singing the song of Moses and the Lamb, on the sea of glass, with the 144,000? Oh, what a glorious company! Crowns of gold placed on their heads, and palms placed in their hands, by one whom they loved so well that they were willing to leave father and mother, sister and brother, husband, wife, children, and all. Who does not want to sacrifice for the sake of Jesus, and be with that happy company at last, as the twelve gates of pearl open wide to give them an entrance into the city, and as they walk the streets paved with gold in the New Jerusalem? There is the pure river of water of life, clear as a crystal, proceeding out of the throne of God and the Lamb. There they can have a right to the tree of life and live forever and ever.
Dear reader, you may have friends, opposed to the spirit of present truth; if so, bear their case heavenward, and Jesus will hear and send ministering angels to guide the honest in heart into the light of his word.
W. S. SALISBURY.
Adam's Center, N. Y.
Sorrow.
THERE are no lasting joys on earth;
How often thus we, weeping, sigh,
And e'en count joys of little worth,
For joys and friends are doomed to die;
And change is written on the tide
And o'er the boundless fields of blue,
And on man's glory and his pride,
As on each flower of varied hue.
Thank God that 'tis so; he doth know—
He of the infinite heart and mind—
That which is best for us below,
While we "know nothing, and are blind."
His wisdom grasps the scope of years
That circle round the Eternal Throne;
He's wiser than the hopes and fears
That all his creatures e'er have known.
He sees relations that exist
Between the Now and the To Be,
While we are walking in a mist,
And e'en the present cannot see;
And while he rules in love, and knows
What fruits life's sorest ills may bear,
He gives us joys, and only woes
High wisdom sees that we should share.
So, when life's way doth darker grow,
And fall like summer showers thy tears,
Or when thy lot seems sad below
While thinking o'er the pains of years,
Roll Sorrow's tide of feeling back,
And bid Hope spread for thee her store,
While Faith beholds the shining track
Of those who've walked by faith before.