p. 117 | Review and Herald, Vol. 18, No. 15. (9/10/1861)

THEM WHICH SLEEP IN JESUS SHALL GOD BRING WITH HIM.

By M. Hull

THE above expression is thought by many to teach that there is a part of man which does not die, but in a conscious state survives, and goes into the presence of Jesus Christ at the death of the body. But taking the text and context together, I cannot see that it countenances such a doctrine.

The doctrine of "soul-sleeping" is thought by some to be a dreadful heresy; but I can find no promise in the Bible to an immortal soul. All the promises are to two classes:

1. "Those who sleep in Jesus shall God bring with him."

2. "Those who are alive and remain shall be caught up together with them to meet the Lord in the air." Now where is the promise to the third party, i. e., the immortal souls, which are not asleep in Jesus, nor among those who are alive and remain, but are, as is claimed, wide awake in heaven.

So the sleeping doctrine is the one that has the promises. Let me either be asleep, or alive and remain.

Our opposers think that those who sleep in Jesus cannot be brought with him unless they are in his immediate presence. We will show that this is not true. But first, to give our adversaries a fair chance, let us admit it, and inquire how they get into the presence of the Lord. There can be but one of two ways:

1. They die and go to heaven one at a time, and are "so forever with the Lord," or,

2. "The Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and SO shall we ever be with the Lord." 1 Thess. iv, 17.

The first "so" is based on modern orthodoxy. The second is that of Paul.

Without pausing to settle the dispute between Paul and learned theologians on this subject, we ask, How can the dead come with Christ if Paul's position (that the dead do not meet the Lord until the trumpet sounds) be correct? We answer, When the trumpet sounds they are caught up to meet the Lord, and are so forever with the Lord. Hence if the Lord ever comes to the earth they will come with him. Not only those who sleep in Jesus, but those who have never died will come with him. "For the Lord my God shall come, and all the saints (holy ones) with thee." Zech. xiv, 5.

But while the above is true there is another sense in which those who sleep in Jesus shall be brought with him. Not from heaven, but from the dead. Read from verse 13 to the end of the chapter, and you will find that Paul is comforting those who are mourning for sleeping friends. He shows them that Jesus was raised from the dead, and that God will bring their sleeping friends with Jesus, from the dead. Nothing can be more reasonable than to suppose that God will

bring them with Jesus from the place from whence he brought Jesus. In Heb. xii, 20, we read that "the God of peace brought again from the dead our Lord Jesus Christ, that great Shepherd of the sheep."

It is objected that the phrase, bring with him, implies that whenever they are brought with the Lord, they must be brought at the time of the bringing of the Lord. But this is a mistake; the preposition with in many instances only signifies a likeness. Hence in this instance it may only signify that they shall be brought, like as the Lord was brought, from the dead. For example, in Rom. vi, 4 Paul says, "We are buried with him by baptism into death." But this does not signify that those to whom this was addressed were buried at the same time, nor yet in the same place where the Lord was. It only means that they were buried like the Lord. The same may be said of Col. iii, 1. "If ye then be risen with Christ, seek those things which are above." Many other instances might be adduced where the word with has a like signification. But if the above testimony can be evaded we may despair of proving anything.

M. HULL.

Rochester, N. Y.

BARNES ON THE ATONEMENT.

By Ellet Joseph Waggoner

Bro. White: I have read the extracts from Barnes on the atonement in the Review, and am much pleased with them. I think it would be well if all the readers of the Review would give them a careful reading. I have thought much on the necessity of having something on this subject published that would show the relation that the atonement sustains to the law of God. This is clearly shown by Barnes; and this is, in fact, the all-important part of an atonement—to vindicate and maintain the dignity and authority of law. This was entirely omitted by Stephenson, much to the regret of those who, like David and Paul, delighted in the law of God.

I have noticed that almost all of the nominal Adventists of the Marsh or Harbinger party, have entirely rejected the idea of a vicarious atonement. On this account we need a short work on this subject, that will embrace all the great points in this cardinal doctrine, that we can recommend to our hearers and readers.

While reading these articles I was led to reflect on the fact that those who deny the authority of the law, mostly reject the vicarious atonement, which is, in fact, to reject the atonement of the Bible altogether. And I do not see how they can do otherwise to be consistent with their theory. Indeed, they would be most consistent if they denied the atonement entirely, which cannot be necessary if the law is overthrown. An elaborate article on this subject by one who believes that the law is made void, would be a curiosity. E. Miller, jr., published a small tract on the atonement, in which he barely referred to the effect on the government of God, and this in the form of the query how the atonement would save the sinner without impairing the authority of the law! And yet he teaches that all law, of every nature, was abolished at the death of Christ. In this dilemma how could he answer his own query? He attempted to answer it by a supposition, in which he lost sight of the atonement entirely. Such work do intelligent men make when they deny the perfect law of liberty. James i, 25; ii, 12; Eccl. xii, 13, 14; Ps. xix, 7; cxix, 45.

While I fully endorse all that is contained in the extracts referred to, and also in general all that is esteemed orthodox on this subject, yet there is another reason why we need a short work on this subject. Most of the writers on the atonement take it for granted that the atonement was made at the crucifixion of the Saviour, on Calvary. This is the foundation of many of the peculiar errors of Universalism, ultra Calvinism, and Campbellism. But in the meantime I would recommend the argument of Barnes to the readers of the Review as worthy of their careful consideration.

J. H. Waggoner.

MEETINGS IN INDIANA.

By Joseph Bates

At La Porte we found the church in a scattered, low state. Some of their number had removed to other places to find employment to sustain themselves and families, some others fallen back into the habitual use of tobacco, and beggarly elements of the world, and some had given up the Sabbath of the Lord because they found it so difficult in these trying times to observe it as the Lord has commanded, and find employment. And yet they acknowledge their former position in the church was correct. How can such professors expect mercy and favor with God unless they speedily repent, and do their first works? O Lord, let them see themselves once more, if it pleases thee. Those who were still struggling to hold on their way and sustain their meetings, and keep all the commandments of the Lord, were much cheered and strengthened in our public and social meetings. Sabbath and first-day, Aug. 17 and 18, among others who came to hear were one family much interested. They are investigating. Some few others could not so clearly see that it was their duty to keep the Sabbath, but they believed in the speedy advent of the Saviour.

Aug. 22 we commenced a series of meetings in a large, commodious school-house at North Liberty. On first-day and evening, the 25, it was evident that the Lord by his Spirit was impressing the congregation that now is the accepted time and day of salvation. In the afternoon a great majority of the inhabitants of the village assembled at the waterside to witness the baptism of seven Bible Sabbath-keepers. The season was calm, precious and heavenly.

The next evening was a meeting for believers in the present truth, who assembled and organized themselves into a church by the name of Seventh-day Adventists, of North Liberty. Officers for the church were set apart, a Sabbath-school was established, systematic benevolence adopted, and three trustees were chosen to hold in trust church property preparatory to erecting a commodious house for divine worship forthwith.

Bro. James Harvey, superintendent of their Sabbath-school, generously furnishes all the building materials. His brethren say they can do the work, with the exception of a mason.

After the church was organized six more offered themselves for baptism; one of them a brother Sabbath-keeper who had come over thirty miles to attend the meeting. We declined baptizing him when he rose with the seven before mentioned, because we learned that he was tinctured with the Age-to-come. We stated that we as a people had suffered so much with that doctrine that I could not be persuaded to baptize and thereby introduce into the church any one who believed in it. Said he, "I don't believe it now! Since listening to your preaching I have given it all up. I fully believe the third angel's message."

On this confession of his faith we consented and baptized him in company with the other five this next morning. In the evening the blessing of the Lord was made manifest in our midst, while celebrating the Lord's supper and washing one another's feet. The church now number about twenty, with the prospect of others who are inquiring the way.

Our expenses were much more than met by the liberality of this and the church at La Porte. Bro. Harvey's team bore me fourteen miles to South Bend to take the cars for this place. On our arrival there yesterday morning, we found Bro. Geo. Smith, of North Liberty, very sick with a burning fever, at his boarding-house. We had about ten minutes with him before hastening to take the cars, in which time we prayed with him, and hope the Lord will strengthen and raise him up.

JOSEPH BATES.

Hillsdale, Mich.

WHO ARE THE 144000?

By Moses Hull

Our positions on every point are being tested. We have wily enemies to meet, and as their work is purely that of an incendiary, if they cannot discomfit us on one point they will try another. Certain individuals who have tried to overthrow us on the law and have failed, have resolved not to give up so. They have now attacked from another quarter, not "face to face as a man talketh to his friend;" they are too well posted for that. They have learned that

"He that shoots and runs away, May live to shoot another day; But he who on the field is slain, Can never, never shoot again."

Hence in the absence of any of our brethren who can defend themselves they are going to our weak brethren and preaching to them that we are wrong on the "seal of the living God," for the 144000 were sealed and taken to heaven long ago. They were raised at the resurrection of Christ, and presented to the Father as "the first-fruits of them that slept" as a wave offering.

But to the above position I would say, I have somewhat against thee.

1. The 144000 cannot be the first-fruits of them that slept, because Paul says [1 Cor. xv, 20], "But now is Christ risen and become the first-fruits of them that slept." Again in verse 23 he says, "Christ the first-fruits, afterwards they that are Christ's at his coming." So Paul is out of harmony with these would-be interpreters.

2. It is true that the 144000 are "the first-fruits unto God and the Lamb," but this does not imply that they were those who were raised at the resurrection of Christ, for James says to the church of the last days, "Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures." James i, 18.

It is also objected that they cannot be the Gentile Christians, for they are sealed of the twelve tribes of Israel.

To the above I would reply, that a Gentile christian is not a Bible christian. The Bible knows nothing about Gentile christians or Jewish Sabbaths. Every christian is an Israelite [Rom. ix, 6-8; Gal. iii, 28; Eph. ii, 11-19], and as such must belong to one of the twelve tribes, for there are but twelve.

The city which descends from God out of heaven has but twelve gates. Rev. xxi, 12. All who enter the city must pass through the gates. Rev. xxi, 12. But the gates belong to the twelve tribes. Rev. xxi, 12. Hence every one who enters the city must come in as a member of one of the twelve tribes. The above being true, one of the following conclusions is unavoidable:

1. The Gentiles who become christians are excluded from the city. Or,

2. When they become christians they become Israel, and thus enter as members of the different tribes. The first position no one in his senses can adopt. So we are shut up to the second.

Again, the following are some of the reasons why I cannot adopt the conclusion that they were sealed at the resurrection of Christ:

1. They were not sealed until after the opening of the sixth seal. Rev. vi, 12; vii, 1-4. But the first of the seven seals was not opened until after the resurrection of Christ. The fact that "the Lamb that was slain" opened the seals [Rev. v, 9, 10], ought to shut the mouths of those who have the sealing process go on before the death of Christ.

2. By comparing Rev. xiv, 1-5 with Rev. xiii, 16, 17, and chap. xv, 2, 3, you will find that the 144000 have obtained a victory over the beast, and over his mark, and over the number of his name. But the beast did not have an existence at the time of the crucifixion of Christ, much less had he imposed his mark upon any.

3. These were redeemed from among men. Rev. xiv, 5. They have not been into the grave. All others are redeemed from death and the grave. See Isa. xxv, 9; Hos. xiii, 14; 1 Cor. xv, 54, 55.

Many other reasons might be adduced in proof of our position, but as the readers of the Review are familiar with them I will not pen them here. Dear reader, let us strive to be with the 144000.

M. HULL.

THE TIME OF TROUBLE.

By E. S. WALKER.

THERE are two noted times of trouble brought to view in the word of God: the one is in the past and the other is now at hand. That in the past is recorded by Matthew, in chap. xxiv, 21: "For then shall be great tribulation, such as was not since the beginning of the world to this time, no nor ever shall be." This time of trouble was particularly upon the people of God. The scripture just quoted is the language of the Saviour, spoken to his disciples alone, or privately. Jesus went out and departed from the temple; "and as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us when shall these things be? and what shall be the sign of thy coming, and of the end of the world?" Matt. xxiv, 3.

The Saviour, there alone with his disciples in a private manner, tells them of things which were to come to pass prior to the destruction of Jerusalem, and of the end of the world. He there tells them what was to befall his followers in coming time: that they should be delivered up to be afflicted, and should be killed, and hated of all nations for his name's sake. In the first fourteen verses of this chapter, the Saviour, in a chain of prophecy, links together incidents which were to take place between that time and the end of the world. In verse 15, he goes back part of the way and takes up another chain, linking other incidents together

which were to take place before his second advent into the world; and in verses 21 and 22, he appears to cover a period of some 1600 years. There alone with his disciples upon mount Olivet, he looks down the stream of time. He appears to notice nothing but the tribulations, trials and persecutions that his followers were to pass through. He sees them expiring upon the cross, led to the stake, their bodies sawn asunder, being preyed upon by wild beasts, and punished by all the modes of torture which wicked men and devils could invent. Then with this view before him, being aware of the trials and tribulations which God's people had passed through up to that time, he tells his disciples what they should expect: that there should be great tribulation, such as was not since the beginning of the world to this time, no nor ever should be; and, while beholding the immense numbers of his followers who would be slain for the word of God and for the testimony which they held, he tells them that except those days should be shortened there should no flesh be saved; but for the elect's sake those days should be shortened. Thus he gives them the promise that for the elect's sake, those days of tribulation should be shortened; and history records the fact that they were shortened.

This time of trouble was to come upon the followers of the Saviour. It commenced in the days of the apostles, by Nero, which occurred prior to the destruction of Jerusalem, in which the apostle Peter was crucified and Paul was beheaded, and in which many thousand christians were slain. This was followed at intervals under different heathen emperors by nine other successive persecutions. The second general persecution was under Domitian, which occurred after the destruction of Jerusalem. It was under this persecution that the apostle John was banished to the isle of Patmos. Under that persecution it was estimated that about forty thousand suffered martyrdom. Ten thousand suffered that one kind of cruel death—crucifixion, in the third persecution under the emperor Adrian.

Under the fourth persecution, which began about the year A. D. 162, many suffered martyrdom in England. Thus it continued until the tenth or last, which occurred just before Constantine the great came to the throne. According to history, those who were during this time in authority, set themselves with the utmost violence to root out christianity, by burning all Bibles, and destroying all christians, and therefore they did not stand to try and convict them in a formal process, but fell upon them wherever they could find them. Sometimes they set fire to houses where multitudes were assembled, burning them all together. At other times they slaughtered such immense numbers that they were quite tired out with the labor of killing them; and in some populous places so many were slain together, that the blood ran like torrents. It is related that seventeen thousand martyrs were slain in one month. And that during the continuance of this persecution, in the province of Egypt alone no less than one hundred and forty-four thousand died by the violence of their persecutors, besides seven hundred thousand who died through the fatigues of banishment, or the public works to which they were condemned.

The persecutions we have mentioned are not near all the trials and tribulations to which the followers of Christ were subjected by their heathen persecutors, but are sufficient to show that their troubles were great, and that they endured great tribulation.

But their persecutions did not cease here. There was but a little respite given to them between Pagan and Papal Rome during the transition from Paganism to Papacy, when it commenced again, and continued at intervals, with more or less violence, until the times of the reformation, when it was far more dreadful and terrific than before; so much so, that many suppose that this persecuting power which is referred to by Daniel under the symbol of a "little horn," and by Paul as the "man of sin," was the one exclusively referred to by the Saviour. Be this as it may, it is certain that this last was referred to, and I think the first also. The heathen persecutions were very dreadful, but the persecutions of the church of Rome were studied and cultivated as an art or science in their hellish courts of inquisition. During the dark ages, as they are called, the Dragon appeared to be in a measure content, as there was very little practical christianity in the world. But when the reformation commenced, his ire was kindled, and he renewed the persecution of the saints with new zeal. Terrible persecutions then arose in various parts of Germany, and especially in Bohemia, which lasted for thirty years, in which so much blood was shed that a certain writer compares it to the plenty of waters of the great rivers of Germany. The countries of Poland and Hungary were in like manner deluged with Protestant blood. Holland and the low countries were for many years a scene of nothing but the most affecting and amazing cruelties, being deluged by the blood of Protestants. France also has been a scene of dreadful cruelties suffered by the Protestants. The persecutions commenced in the year 1571, in the reign of Charles IX. It began with a cruel massacre, wherein seventy thousand Protestants were slain in a few days, as the king boasted; and in all this persecution was slain, as is supposed, three hundred thousand martyrs. And it is estimated that about this time, within thirty years, there were martyred in this kingdom over nine hundred thousand persons, comprising all grades of society, from the prince to the peasant.

But all these persecutions were, for cruelty, far exceeded by those which occurred in the reign of Louis XIV, which indeed are supposed to exceed all others, and being long continued, by the long reign of that king, they almost wholly extirpated the Protestant religion from that kingdom. There was also a severe persecution in England in queen Mary's time, wherein great numbers in all parts of the kingdom were burned alive. Scotland was also the scene, for many years, of cruelties and blood. Ireland was as it were overwhelmed with Protestant blood. In the days of king Charles I, about two hundred thousand Protestants were cruelly murdered in that kingdom in a few days, the Papists by a secret agreement rising at an appointed time intending to kill every Protestant in the kingdom at once. Besides there have been cruel persecutions in Italy and Spain, and other places. Thus did the Devil through his emissaries rage with such fury against the people of God, that, had not those days of persecution been shortened, no flesh (that is, no christians) would have been found upon the earth, but for the sake of the people of God those days were shortened.

Such then is a brief account of the persecutions and trials endured by the followers of the Saviour, and referred to by him in his conversation with his disciples upon the mount of Olives. In this he was talking to his disciples, and talking of his followers in coming time, and had no allusion to the wicked and ungodly world. But there is a time of trouble spoken of in the Scriptures which has to do with the wicked. This time of trouble is to come upon the whole world; and although this too is to be a trying time to the people of God, they have the promise that they shall be saved out of it. This time of trouble is brought to view in the following scriptures: "And at that time shall Michael stand up, the great Prince which standeth for the children of thy people, and there shall be a time of trouble such as never was since there was a nation, even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book." Dan. xii, 1. "Alas! for the day is great, so that none is like it; it is even the time of Jacob's trouble, but he shall be saved out of it." Jer. xxx, 7. "A noise shall come, even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh, he will give them that are wicked to the sword, saith the Lord." Jer. xxv, 31.

Then this time of trouble, unlike the first, is to come upon all the world, with this difference, however, between the wicked and the righteous: it is to come upon the wicked unawares, as a thief in the night; but the righteous are to know when it is near, and be enabled to make the necessary preparations to escape the things that are coming upon the earth. We are informed that "the wicked shall do wickedly, and none of the wicked shall understand, but the wise shall understand" [Dan. xii, 10]; that evil men and seducers shall wax worse and worse, deceiving and being deceived; and that because they received not the love of the truth, "God will send them strong delusion, that they should believe a lie, that they all might be damned who believed not the truth, but had pleasure in unrighteousness," having their minds wholly engrossed with the things of this world; but the righteous are to occupy the position of pilgrims and sojourners on this earth, having their citizenship in heaven; and during the time of trouble, occupy a waiting position, in expectation of the return of their Lord.

This state of things is to occur just prior to, and in connection with, this time of trouble. Let us look about us and see whether we are not now nearing this momentous time; whether it is not nigh, even at the doors. The days of the tribulation and persecution of the people of God were to be shortened. It was done. Immediately after the tribulation of those days the sun was to be darkened, the moon was to not give her light, and the stars were to fall from heaven, all this has become a subject of history. There was to be a peace-and-safety cry proclaimed. It has been meeting its fulfillment in the modern doctrine of a temporal millennium. Satan, knowing that his time is short, just prior to his destruction, is to work with all power and signs and lying wonders. Behold its opening fulfillment in Spiritualism. Evil was to go forth from nation to nation. It is now going. Our own nation has been visited, and is now in the midst of a terrible rebellion.

Have not all the signs that were to precede Christ's second advent either been fulfilled, or are they not now meeting their fulfillment? We think they are. If then, we are correct in our conclusions, how important that we should realize it and speedily get on the whole armor of God, so that we may be able to withstand in the evil day, and having done all to stand; for we have but a short time to work. "For He will finish the work and cut it short in righteousness; because a short work will the Lord make upon the earth," Rom. ix, 28. "Thus saith the Lord God: an evil, an only evil, behold is come. An end is come. It watcheth for thee: behold it is come. The morning is come unto thee, O thou that dwellest in the land. The time is come, the day of trouble is near, and not the sounding again of the mountains. Now will I shortly pour out my fury upon thee, and accomplish mine anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thine abominations. And mine eye will not spare, neither will I have pity; I will recompense thee according to thy ways, and thine abominations that are in the midst of thee; and ye shall know that I am the Lord that smiteth. Behold the day, behold it is come: the morning is gone forth." Ezekiel vii, 5-10. Yes, the morning, or commencement of the time of trouble is soon to go forth. The sword is already in the land; and the pestilence and famine will soon follow. "They who are in the field shall die with the sword, and he that is in the city, famine and pestilence shall devour him. All hands shall be feeble, and all knees shall be weak as water. They shall also gird themselves with sackcloth, and horror shall cover them, and shame shall be upon all faces, and baldness upon all heads. They shall cast their silver in the street, and their gold shall be removed; their silver and their gold shall not be able to deliver them in the day of the wrath of the Lord." Eze. vii.

Although the time of trouble is upon us, it is still tempered with mercy. God's anger is enkindled against the nation; but his arm is stretched out still, and all who will may come and obtain salvation while Christ still occupies the office of a mediator.

Sinner, would you escape the perils of the last days? Would you be saved out of the trouble that is coming upon the world? Would you be saved from famine and from the noisome pestilence? Then make the Lord your shelter and your fortress while mercy may be sought and pardon may be found. Come while Christ is still pleading in the heavenly sanctuary. Come while the Father is still willing to be gracious. Come while all heaven is interested in your salvation. Come while holy angels are still wooing you. O come before they take their everlasting flight, and you are given over to hardness of heart and reprobacy of mind. Will you not come now and seek salvation? for now is the only acceptable time, behold now is the day of salvation. To-morrow may be too late. Then while mercy still lingers, O come and obtain salvation, so that you may be hid in the day of the Lord's fierce anger.

Soon it will be said to the righteous, "Come my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain." Isa. xxvi, 20, 21. E. S. WALKER.

A NEW ARGUMENT FOR SUNDAY.

By George Washington Amadon

A LECTURER on the prophecies visited our town a few days since, and tried to impress many curious things upon the minds of the citizens. He is of the Cummings persuasion, author of several tracts, lectures some in the street, and maintains the current view of the more than twenty popular theologians that Christ will come before 1868.

We had a little private talk with him about his theory—his view that Louis Napoleon is the eighth head of the Roman beast, that he is the Infidel Antichrist, that he is soon to obtain almost universal dominion, that he is yet to be deified and worshiped; and as he made considerable use of the third angel's message we suggested to the friend that he certainly had one rotten plank in his platform, and that he was now respecting the institutions of the much-hated beast in observing Sunday in place of God's Sabbath.

He replied that he had examined the Sabbath question long ago, and saw no force in the argument, and objected to it on the ground that it caused "a deal of trouble in every community where it was preached."

We maintained that it was a natural consequence to have trouble where the truth is agitated, as it necessarily causes separation; and told Mr. B. that we questioned the heavenly origin of his commission to preach such queer things about Louis Napoleon, that sprinkling was Bible baptism, that the wicked were going to be tormented through all eternity, that Sunday was God's Sabbath, &c.

To this last point he quickly replied, "If we are only born again we shall be saved any way, as we can't fall from grace; so it makes no particular difference whether we keep Sunday or the Jewish Sabbath!"

This was certainly new light on the Sunday question. And as our Episcopalian friend was very strong in his position, and I not feeling impressed with the importance of arguing the case, we separated—he to fulfill Luke xvii, 23 in other cities, and I to my labor in the Office.

G. W. AMADON.

"THINK ON THESE THINGS."

By M. D. Amadon

It is a beautiful exhortation given by the apostle Paul, "Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think on these things."

It seems if ever the christian needed something upon which to base his hopes, feelings, desires and motives, it is in these days of moral darkness and confusion. Light from heaven alone can illumine his path that he may walk and not stumble. Dangers have multiplied until those who are striving to find the narrow way and straight gate are so surrounded with them that their only hope of escape is to be a wrestling Jacob and prevailing Israel.

The path of which Bunyan speaks comes forcibly to my mind; the ditch into which the blind lead the blind on the one hand, and on the other a quagmire more dangerous, if possible, than the pit itself. One safe path alone opens before us to escape, which is to flee unto God to hide us. Though it be a way beset by foes at every advancing step, yet it may be gained by every child of God. The polished armor of faith, hope and love, will front every foe and remain unharmed. It is no time now to talk of dangers despairingly. It is no time to be so inexperienced as to be taken in them and thereby despair, though our advocate with the Father still lives to plead his blood for sin. And surely it is no time to be fearfully blind to them. If we follow perseveringly the above exhortation of the apostle we all may find our way safely through to the port of endless peace.

My heart often inquires, What am I doing? Is the way opening before me which leads to the city of God? Do earthly things occupy my time and mind? or are God and heaven chief in my heart? I know if I stand when a thousand shall fall by our side, and ten thousand on our right hand, I must become fit for it soon. Like David I would say, "Thy word have I hid in my heart that I might not sin against thee." But how easily is the mind caught away to something foreign from the truth. It is taken up with that which saps away the good which otherwise might be in and sanctify my heart. I know Jesus' life was holy, and he requires mine to be. He does not make allowance for sin. Then can I indulge in it and be his child? The words of the prophet are truly worthy of reflection.

"Woe is me, for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips." O that some angel would fly with a coal from heaven's altar and touch our lips. Truly, in a multitude of words there wanteth not sin. Whatsoever is true, honest, just, lovely, or of good report, we may do well to practice, think of, and speak of to others. Recording angels are penning down our actions and words; and I would ask, as each day is done, What is the record there? Deeds good, or bad? Fearful storms hang dark over the world.

"Signs portend that Jesus' coming Is near at hand."

May I with those who are keeping the holy law of God and testimony of his Son be prepared to meet him when he appears to deliver his people.

M. D. AMADON.

THY WAY, NOT MINE.

THY way, not mine, O Lord, However dark it be; Lead me by thine own hand, Choose out the path for me.

Smooth let it be or rough, It will be still the best; Winding or straight, it matters not, It leads me to thy rest.

I dare not choose my lot; I would not if I might; Choose thou for me, my God, So shall I walk aright.

The kingdom that I seek Is thine; so let the way That leads to it be thine, Else I must surely stray.

Choose thou for me my friends, My sickness, or my health; Choose thou my cares for me, My poverty or wealth.

Not mine, not mine the choice, In things of great or small; Be thou my guide, my strength, My wisdom and my all.

BREVITIES.

By J. Clarke

PARENTS sometimes smile admiration when their children show skill in the art of mimicry. There is an animal called a monkey much superior in this respect, and they are not at all proud of it.

Cold water poured into a warm vessel soon becomes lukewarm, and you must empty the vessel and pour in a fresh supply, and so continue until the vessel is cold. So it is with the grace of God received into the heart. We need constant and fresh supplies, for our earthly nature soon destroys its freshness, and without fresh supplies the old becomes insipid, or nauseous.

The christian makes strange discoveries in his experience. He finds his strength is increased by weakness; his activity consists much in passive virtues; his warfare is carried on wholly by peaceful means, and he rises up by getting low; he becomes rich by poverty of spirit; he attains a character by losing his reputation; he wins life by losing it, and as frequently obtains honor by disgracing himself. Such paradoxical principles make the christian an absurd, unaccountable being in the eyes of the world, to whom these are contradictions.

It one thing to understand the truth, and a rare attainment rightly to apply it.

If a close observer, a man of correct judgment, were seated at our firesides taking notes of the words and acts of each, in order to get an exact view of our true character, how careful would each one be to give no cause of scandal; yet we are observed by those who report in the court of heaven; and by these every-day acts and words, our characters are to be decided in the judgment.

Those who escape the arts of Satan, are saved (as it were), by a continued miracle.

Appropriateness is indispensable. Parents and teachers should study to understand the wants of the young. Many a truth which would edify the experienced christian, if taught to a child, not being comprehended, might confuse him, and lead him astray. Children want facts and self-evident truths, until they by degrees arrive at some proficiency in knowledge.

The inexperienced swimmer is in danger of becoming discouraged when in danger, and if he drops his head he strangles. Much depends upon his courage then. So with the christian when tempted and dismayed; if he desponds his danger is greatly increased; but by courageously looking upward to Jesus he mounts the waves with buoyancy and delight.

Some are so flushed with a slight victory they imagine themselves at the top round of the ladder. Gen. Gates gained a great battle at Saratoga Springs, and upon this he and his friends thought that Gen. Washington should be displaced, and this gallant Gates take his place; but succeeding events proved that such an arrangement would not have been prudent, and Gen. Gates never climbed any higher. Success ruins weak minds very frequently.

Covetousness is the most dangerous, perhaps, of all sins, because the charms of the world, alluring to acquisition, are always presented to view. For this reason, were I a covetous man, I would pray in the night, when darkness would veil from my sight the waving harvests, and fair flocks and herds, and I would pray until I got rid of this miserable besetment. J. CLARKE.

OBITUARY.

By F. V. Robbins

Died in Camden, Me., June 12, 1861, Elzina A. Bogues, aged 31 years and 5 months. Her sickness (consumption) was from Dec. 24, 1860, to the 12th of June last, during which time she was not free from pain a single day; but she bore her affliction patiently, not a murmur or complaint escaping her lips. She often said, "How sweet it would be to rest in the grave a little season." She was not forgetful of her friends in her last hours, but expressed a hope of meeting them all in the kingdom. She observed the Sabbath to the last, and

"Fell in her saint-like beauty Asleep by the gates of light."

F. V. ROBBINS.

World's Crisis, please copy.

Deaths in Roxbury, Vermont

By S. Pierce

Fell asleep in Roxbury, Vt., on the 5th ult., of the diphtheria, after an illness of six days, Henrietta, only daughter of Bro. E., and Sr. S. Cram, aged 7 years and 6 months. Also on the 9th inst., of the same disease, Charlie, only child of Bro. D., and Sr. L. Evens, aged 8 years and about 3 months. These parents were suddenly bereft of their dear children, but they have not occasion to mourn as those without hope. S. PIERCE.

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