We are not of the world, though we are in the world. So 'we are not of the night,' though we are in the night. We are 'children of the day;' we belong to the day, and the day belongs to us, as our true heritage, though it has not yet dawned. Hope rests there; and though deferred, will not always tarry, nor when it comes will it shame our trust. 'When the desire cometh it shall be a tree of life.'
Night is around us still; but it is not merely one of weeping, it is also one of watching. No sorrow is to make us less watchful; nay, much more. So far from tribulation throwing us off our guard, it should lead to added vigilance. It prevents our falling asleep, as we should certainly do were all peaceful and prosperous. It makes the night more cold and bitter to us, thereby rendering us more weary of it, and more eager for the day. Were the night air mild, and the night sky clear, we should grow contented with it, and cease to watch for day-break.
This is our night-watch. To this the Master has appointed us during his absence. 'Watch ye therefore; for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning: lest coming suddenly he find you sleeping. And what I say unto you, I say unto all. Watch.' Mark xiii. 35-37. It is the prospect of morning and of the Master's return that keeps us watching—especially in these last days, when watch after watch has come and gone, and he has not yet arrived. 'His going forth is prepared as the morning;' (Hos. vi, 3;) and that morning cannot now be distant.
The church must fulfill her night-watch. Whether long or short, perilous or easy, she must fulfill it. It is watching to which she is especially called; and sadly will she belie her profession, as well as disobey her Lord, if she watches not. She need not think to substitute other duties for this, as more needful, more important, or more in character. She dare not say, 'I love, I believe, I pray, I praise, why should I also watch? will not these do instead of watching, or is not watching included in these?' Her Lord has bidden her watch, and no other duty, no other grace, can be a substitute or an excuse for this.
She is to believe; but that is not all; she is also to watch. She is to rejoice; but that is not all; she is also to watch. She is to love; but that is not all; she is also to watch. She is to wait; but that is not all; she is also to watch. She is to long; but that is not all; she is also to watch. This is to be her special attitude, and nothing can compensate for it. By this she is to be known in all ages, as the watching one. By this the world is to be made to feel the difference between itself and her. By this she is specially to show how truly she feels herself to be a stranger here.
Men ask her, Why stand ye gazing up into heaven? Her reply is, 'I am watching.' Men taunt her, and say, Why this unrestfulness? Her reply is, 'I am watching.' Men think it strange that she runs not with them to the same excess of riot. 1 Pet. iv, 4. She tells them, 'I am watching.' They ask her to come forth and join their gaiety, to come forth and sing their songs, to come forth and taste their pleasures, that thus they may teach her to forget her sorrows. She refuses, saying, 'I dare not, I am watching.' The scoffer mocks her, and says, Where is the promise of his coming? She heeds not but continues watching, and clasps her hope more firmly.
Sometimes too, a feeble, doubting, or, it may be, inconsistent saint, asks in wonder, How are you so strong, so hardy, so able for the struggle, so successful in the battle? She answers, 'I watch.' Or he asks, How do you keep up a tone so elevated, and maintain, a walk so close, so consistent, so unearthly? She answers, 'I watch.' Or he asks, How do you overcome sloth, and selfishness, and love of ease; to check fretfulness and anxiety, or gain the victory over a delaying spirit? She answers, 'I watch.' Or he asks, How do you make head against your fears, and challenge danger, and defy enemies, and keep under the flesh? She replies, 'I watch.' Or he asks, How do you wrestle with your griefs, and dry up your tears, and heal your wounds, nay, glory, in tribulation? She answers, 'I watch.'
Oh what this watching can do, to one who understands it aright! Faith alone will not do. Love alone will not do. Expectation alone will not do. Obedience alone will not do. There must be watching.156
The Lord foresaw the spirit of unwatchfulness into which his people would be apt to fall, while he tarried, and he warns us against it. He would have us always to remember that there will be a danger of our becoming easy-minded and earthly; content with his absence instead of mourning because of it; content with his delay instead of joining in the primitive cry, 'How long?' He saw that the world would throw us off our guard; that few would really keep awake and watch; that many would get tired with watching, and find out excuses for not watching; that many would sit down and try to make themselves comfortable here without him. Hence he so often repeated the warning—WATCH! Hence he added, 'lest coming suddenly he find you sleeping.'
His desire is, that we should be so watching, that when he cometh and knocketh, we may open unto him immediately. Luke xii, 36. And he pronounces a special blessing upon those servants whom he finds thus, promising that 'he will gird himself, and make them sit down to meat, and he will come forth and serve them.' To be in such an attitude of watchfulness as that we shall be ready to open to him immediately, is that to which he has promised so special a reward, so wondrous an honor. Ah! who amongst us is in this condition in these last days? Should we be ready to open to him immediately were he arriving now? Should we not be thrown into confusion at the news of his coming, like servants unprepared for their master's return, and not counting on it so soon? Should we not have to be getting ready when we should be opening the door? Should we not be running to put on our needful and proper raiment instead of going forth to welcome him? Ah, what confusion in the household, what amazement, what fear, what bustle, what running to and fro, would there be in our day, were the tidings to be brought us, 'the Lord has come?'
In the repeated command to watch, there is much of rebuke. The Lord could not trust us to remember it of ourselves, or obey unbidden. Had he been able to count on perfect love in us to himself—love full and deep like his own, would he have thought of such a command? would it have been needed? It would not. All that would have been needful would have been to tell us that he meant to return; love would have supplied the rest, and, of itself, have made us watchful; love would have made it impossible that it should be otherwise. It would have needed neither the command nor the declaration of uncertainty and suddenness. It would have anticipated all these. It would have acted upon them unbidden. But the Lord could not trust us. He could not trust our love; and therefore he adds the command, therefore he reiterates the warning. It is strange and sad indeed, that neither the power of love, nor the awe of the command, can quicken us into watchfulness or rouse us into preparation. *
During this our night-watch, faith is to be ever vigorous and in motion. For it is the root of watchfulness. Without faith one can hardly have the idea of what it is to watch. For all the objects towards which watchfulness turns, are connected with things unseen—an unseen Saviour, and an unseen kingdom.
When first we knew the Lord and believed on him as the peace-maker, not only were we freely forgiven, but we were delivered from a present evil world. Things present fell off from us; things to come gathered round us. What was once shadowy became real; what once seemed real seemed then a shadow. Christ's words became real words; his truths real truths; his promises real promises. All else appeared unreal. The veil was not withdrawn, but we realized what was within it. The future did not become present, nor the invisible the visible; but we felt as if they were so. "Our faith was the substance of things hoped for, the evidence of things not seen." Believing then that the Lord is coming, that the time is short, that the interval is uncertain, and that his arrival will be sudden, we watch. Unbelief throws us off our guard; but faith sends us to our watch-tower. We know what our Lord meant when he said, "Blessed are they that have not seen and yet have believed."
Or, altering the words of our Lord, may we not also say, "Blessed are they that have seen and yet have not believed?" To see and yet not to believe, is one of the things that faith teaches us, and one of the things that quicken watchfulness. We look upon a world full of ungodliness, and yet believe not that God has forsaken the earth. We see the world's wisdom worshipped, but yet believe not that it is wisdom. We see the power of evil, and yet believe not that evil shall triumph. We see confusion everywhere, and yet believe not but that order is God's law. We see a divided church, and yet believe that the church is one. We see mighty kingdoms ruling, and yet believe not that they shall abide. We see the saints trodden down, but yet believe not in their shame or extinction. . . . We see the church's persecutions and defeats, and yet believe not only that she is conqueror, but invincible. We see the march of anti-Christ, but yet believe not in his progress, save as a progress to doom. We see the world's joy, and yet believe not that it is joy. We see the saint's sorrow, and yet believe not that he is sorrowful. We see night, thick, deep night around us, but yet we believe not in the night, but in the day.
Thus faith triumphs. We believe, we trust, we hope; and, so doing, we stand above the world. We lift up our eyes to the hills whence cometh our help. We look towards the east, where the dawn breaks. We watch for the morning. Our night-watch has been long and weary; but the morning will soon end it. The watching, the waiting, and the hoping, will then be done, but the loving will be for ever.
We watch; for it is night, and though we are not children of the night, still the night with its shadows rests heavily upon us, making us with wistful keenness to look out for its passing away. We grow more dissatisfied with it as it deepens. It brings so many griefs, it gathers round us so many temptations, it calls up so many dangers, it gives courage to so many enemies, that we grow troubled at its lasting so long. Yet we cannot shake it off. God's purpose must be served, and his time must run out. Till then let us possess our souls in patience, whilst watching for day-spring. . . .
We watch; for the day is ours, with all that it contains of gladness and sunshine. We are weary of the night, and we rejoice that it is not ours, though we are in it; but that the day is ours. Just as we can say, "the kingdom is ours," so we can say, "the day is ours." And we watch for it as being ours. Its light is ours; its blue sky is ours; its mild air is ours; its cheerful sounds are ours; its friendly greetings are ours; all that it calls forth of joy, and health, and purity are ours. Need any wonder that we should watch for such a day?
We watch; for the night is far spent. . . . Hours, years, ages have gone by. And if the whole night was to be brief, only "a little while," then surely very much of it must now be over. "The night is far spent," says the apostle; literally, it is "cut off," it is foreshortened, that is, it is becoming shorter, it is drawing to a close. Behind us are lying centuries of tears and shadows; the greater part of the "little while" must be past; "the day" must be at hand. The nearness makes the thought of day doubly welcome. We bend towards it with warm longings; we strain our eyes to catch the first token of it; we rouse ourselves to vigilance, knowing that now is our salvation nearer than when we believed.
How it disappoints, how it damps, to be told, there are centuries more of this night-watching still to come! Could that be proved, it would sadly chill our hope. We might at once come down from our watch-tower and give up our expectations. To "look for and haste unto the coming of the day of God," would be no longer a duty. The last generation of the church, living at the close of the millennium, might get up into the watch-tower, but for us, watching would be a name, a mere attitude of form or show.
It has ever been Satan's object to interpose some object between the church and her Lord's arrival; but never did he light upon a more specious, more successful device than that of making the interposed object a glorious and blessed one. To no other would the church have listened. She would have shrunk and turned away from a thousand years' sorrow; but she is attracted and dazzled by the promise of a thousand years' rest and joy. Yet, is the interposition of any fixed interval, (be it sad or joyous,) lawful or scriptural? If the Lord's advent be thrust into the distance, it matters not what may be introduced to fill the interval. If the Hope of the church be hidden, it is of small moment whether it be by a shroud of sack-cloth or by a veil of woven gold.
God deals with the church as one. Though consisting of many generations, he looks upon it as one body. And in reference to her hope, he has so framed his revelation, that every generation of the church should stand upon the same footing as the last. How has this been done? How has the first age, and how have all subsequent ages, been placed in the same position as the last? Simply by concealing the interval. In this thing it has been truly "the glory of God to conceal a matter." (Prov. xxv, 2.) For by this method, so simple and so natural, each age of the church has been made to feel, precisely as the last will feel, to watch, just as the last will watch, when the Lord is in very deed at hand. And thus that body which is spread over centuries, has at all times been made to occupy a position and present a character, the same as if it had been a body whose life and actings were summed up in one generation. So that any known interval interposed before the advent, alters the posture, destroys the character, and breaks the oneness of the church, while it defeats the object which God had so specially in view in keeping the times and seasons in his own power.
Often, since the Lord left the earth, has the watch been changed and the guard relieved. God has not tried too sorely the faith of any one age by making the watch too long. In mercy he has cut down man's age from patriarchal longevity to three-score years and ten, lest the over wearied watchers should sink under the toil and hardship. It is this that makes unwatchfulness so inexcusable. Adam, or Seth, or Methuselah, or Noah, might have had the edge of their watchfulness blunted by the long conflict of nine hundred years; but what excuse have we for heedlessness? Our time of service is brief, and to fall asleep or grow impatient, would indicate sad indolence and unfaithfulness. "What! could ye not watch with me one hour? watch and pray, lest ye enter into temptation." {H. Bonar.
THE SANCTUARY.
By Uriah Smith
A NOVEL ARGUMENT.
WE find a short article on this subject in the World’s Crisis for Dec. 30th, in regard to which we cannot forbear making a few remarks. After quoting Dan. viii, 13, 14, the writer opens his article as follows:
"Three interesting particulars I want you should take for granted. They are points which are already settled. 1. The ‘sanctuary’ is the earth. 2. The ‘cleansing’ is its physical renovation by literal fire. 3. The days are prophetic and denote literal years. These points are beyond successful disputation."
We cannot be called upon to take for granted any propositions except such as have abundant evidence to sustain them, and for which sufficient reason can be readily presented. Let us then inquire why we should adopt the first two of the above "interesting particulars," without further investigation. 1. "The ‘sanctuary’ is the earth." What are some of the reasons why we should take this for granted?
1st. If the earth was the Sanctuary it would be recognized as such by the word of God; but instead of this it is nowhere in that Word thus recognized. 2d. If it was the Sanctuary, we should expect to find the term many times applied to it, pointing it out as such; but the fact is, the term is distinctly applied to another definite object which God calls his Sanctuary. 3d. The term sanctuary is defined, A holy place, A sacred place, A dwelling place of the Most High. Ex. xxv, 8. Is the earth a holy or a sacred place? "Cursed is the ground for thy sake." Gen. iii, 17. Is it the habitation of God? "Thus saith the Lord, the heaven is my throne, the earth is my footstool." Isa. lxvi, 1. "The Lord shall roar from on high and utter his voice from his holy habitation." Jer. xxv, 30. "For he hath looked down from the height of his Sanctuary; from heaven did the Lord behold the earth." Ps. cii, 19. 4th. Paul thus discourses upon the Sanctuaries of the first and second covenants: "Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary. For there was a tabernacle made; the first wherein was the candlestick, and the table of shew-bread; which is called the sanctuary [or holy, margin;] and after the second vail the tabernacle, which is called the Holiest of all." &c. Heb. ix, 1-3. This refers to the building erected by Moses, at the express command of God, and in exact accordance with the pattern shown him on the mount. Ex. xxv, and onward. This Paul plainly declares was the sanctuary of the first covenant. This was the sanctuary, therefore, till the introduction of the new covenant by the Messiah. Now by what process has the earth taken the place of that sanctuary and become the Sanctuary of the new covenant?157With this sanctuary of the first covenant, Paul introduces another, the Sanctuary of the new covenant. He calls it a greater and more perfect tabernacle not made with hands; "the true tabernacle which the Lord pitched and not man;" things in the heavens." The first-covenant sanctuary was a "figure for the time then present," or a pattern of the true tabernacle which should take its place when the new covenant should be established. In it "were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience; which stood only in meats and drinks, and divers washings and carnal ordinances imposed on them until the time of reformation." But the time of reformation came—Christ came an high priest of good things to come, the way of the heavenly holy places was laid open, and the earthly sanctuary gave place—not to the earth! but to the greater and more perfect tabernacle which the Lord pitched and not man, where Christ our great High Priest has entered, not with the blood of goats and calves, but by his own blood, now to appear in the presence of God for us. Heb. viii, ix.
Here the sanctuaries of the two covenants are plainly set before us: the earthly pitched by man; the heavenly pitched not by man: the earthly, with its mortal priesthood, and its sacrifices of goats and calves; the heavenly with its more excellent ministry, its better mediator, and to be cleansed at last with better sacrifices. Heb. ix, 23.
We know of no reasons of other import than the above, which can be brought forward upon this question; and, we appeal to the reader, are these the reasons why we should take it for granted (!) that the sanctuary is the earth? When the earth is never once called the sanctuary in the word of God; when another definite object is pointed out expressly as such, and is the only thing that God owns as his Sanctuary; when an Apostle plainly teaches us that the Sanctuary of the new covenant is in heaven, the greater and more perfect tabernacle, where Christ our great High Priest now ministers in mercy for fallen man;—when we have such plain, scriptural facts as these before us, we are not so ready to take for granted the absurd position under consideration, as our writer in the Crisis would wish to have us.
The next "interesting particular," is its cleansing. "2. The ‘cleansing’ is its (the earth’s) physical renovation by literal fire." Where in the Bible is the only source from which we derive instruction on the cleansing of the Sanctuary? There is one, and there is but one; and that is the typical ministration of the earthly sanctuary. The services of this ministration are all minutely described, and the particular work which was performed at the end of the year is clearly presented. Lev. xvi. This was called the cleansing of the sanctuary; and to no other work than that which was here performed, and the event which this foreshadowed, is the expression, cleansing of the sanctuary, ever applied. When therefore men are pointed forward, and told that at the end of a certain period the Sanctuary shall be cleansed, why will they not go back to the true fountain for information on this subject? Why will they not derive instruction from those events which God in mercy ordained, and left on record for our learning; for "whatsoever things were written aforetime were written for our learning."
We look back upon the type: we behold the victim of expiation brought up before the door of the tabernacle: we see the transgressor confessing over him his sin, and thus transferring to him his guilt: we see the victim slain on account of that transgression, and the blood bearing that guilt sprinkled within the sanctuary, which henceforth becomes the receptacle of the offender's sin: we see this service carried on throughout the year till the day of atonement comes: we then behold the high priest with the blood of a sin-offering for himself and for the congregation of Israel, entering within the vail into the Most Holy Place, and while the cloud of the incense from his burning censer covers the mercy-seat, we see him sprinkle of that blood before and upon it seven times, to make an atonement for the holy Sanctuary, for the tabernacle of the congregation, for the altar, for the priests, and for all the people of the congregation, because of their uncleanness and because of their transgressions in all their sins. And when he had made an end of reconciling the holy place, all the sins which had been borne into the sanctuary, were transferred to the head of the scape-goat: over him the high priest confessed all the iniquities of the children of Israel, and they were borne away into a land of forgetfulness. Thus was the sanctuary cleansed.
That this work prefigured something none will deny; nor can it be denied that it prefigured the cleansing of the true Sanctuary, the last great work to be accomplished in the plan of man's salvation, when the sins of God's true Israel will be blotted out forever. But who would gather from all this that this earth would one day be purified by fire? We should no more come to such a conclusion, than we should expect by following the shadow of a tree to come to a burning, fiery furnace.
The sanctuary of Dan. viii, 14, is a sanctuary that is to be cleansed. That cleansing, whatever it is, is dependent on, and the result of a ministration; and both the ministration, and the cleansing are performed by means of blood, as we are taught in the types. We have no record of any other, and we have no warrant to look for any other as connected with the Sanctuary. But who supposes that such services ever have been, or ever will be, connected with this earth?
True this earth will be purified by fire. The effects of sin and the curse shall be removed forever, and it shall bloom again in more than its Eden glory; but this event is as independent of, and as foreign to, the cleansing of the Sanctuary, as was the destruction of Sodom, to the ministration at Jerusalem.
"3. The days are prophetic, and denote literal years." With this we are happy to agree. The first two points only we have occasion to call in question. These the writer wishes us to take for granted, assigning as the reason, that they are already settled, and are beyond successful disputation. But we should be happy to learn when these points were settled, and how, and where. We think the true reason for the request that is made, is not presented. If he had said that these points could not be successfully maintained; if he had said, I want you to take these points for granted, because I cannot prove them, and they are necessary to my view of the subject; we apprehend that we should then have had the plain truth in the matter.
Truly this is a novel mode of discussing a subject of such importance: coolly ask your readers to take for granted the fundamental points involved in the question, and then deliberately walk off upon the unqualified assumptions. U. S.
Shall the Review be Issued Weekly?
By Editor
IN our opinion the cause of truth demands it. We are favorably situated to accomplish the work, and should be happy to send out the REVIEW weekly. The condition of the Office, and the course pursued by those connected with it, have been faithfully set before our readers, and we have only to say, that we shall go forward to the extent of means placed in our hands by the friends of truth. Until arrears are paid up, and means are forwarded to warrant a weekly issue, our readers may not expect the REVIEW oftener than once in two weeks.
Voice from Vermont.
By Stephen Pierce
SOME weeks since at a meeting in Waitsfield, brethren being present from a large section of central Vermont, action was there taken to ascertain the minds of the several churches in the state relative to a paper published in Michigan, called the Messenger of Truth.
Bro Edwin Churchill was then appointed to communicate the above action of the church, to each of the several agents in the state, except those who were present, requesting an expression from the church in each of their respective districts; and also that they would communicate the same to the writer of this article, who was then appointed to communicate a summary of such intelligence to the Editor of the Review and Herald for publication.
We deemed it proper thus to do, that the publishers of the Messenger might not remain in suspense as to the feelings with which their paper is received by the saints in this State. Some had made up their minds to request its discontinuance; others had ordered it stopped, but still they continue to send it. Therefore the propriety of expressing ourselves as a body is evident. Communications either verbal or written being received from each of the several agents in the state except one, it is thought not best to defer the publication of this article another week, in order that the saints in Panton might be heard from. It is desirable, however, that they should speak also that the unanimous voice of the church may be heard in this matter.
The church generally have expressed their approval of the action taken by the brethren at Waitsfield; for the so-called Messenger of Truth comes to us laden with fruit, as chilling to the soul of every lover of truth, as the icebergs of the north. So far as heard from, the saints have expressed their unqualified disapprobation of the Messenger, and hereby request its publishers to discontinue it without delay: believing it to be, not what it purports to be, but rather a messenger of falsehood and error; consequently we disapprove of the course and conduct, spirit and object of those who conduct it: hereby manifesting on our part, a disposition to "have no fellowship with the unfruitful works of darkness, but rather reprove them;" that those who are endangered by this deceptive work may take the alarm and escape, ere the dread simoon of that pestilential desert be inhaled to such an extent, as to infuse its fatal miasma through all the soul.
If that paper gives "meat in due season" we greatly misjudge: we conclude rather, that true saints would starve to death if they could have no better food. If much of its contents do not consist of slander and evil-speaking, then we mistake as to the meaning of the words. For this reason we think that every Christian will ultimately reject it, as being opposed to the spirit of the gospel. Even if it were free from this characteristic and gave us wholesome doctrine, we should consider it uncalled for, as we have the Review, well located, and stored richly with present truth, answering all the demands of the church at the present time.
The Review has been conducted and sustained from its commencement by the ablest advocates for truth; men the most distinguished for heavenly wisdom and experience; by the concentrated energies of such men as "have borne the burden and heat of the day." Now does that wisdom which is "without partiality," dictate that we should exchange that paper for another? We trow not; unless there shall be a lamentable deterioration manifest.
We conclude not to repudiate the labors of Bro. and Sr. White, and others who have been pioneers in the cause of truth, because they have been faithful to admonish us for errors and reprove us for faults; but rather to love them for their works' sake. "Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil which shall not break my head."
And here we raise the warning voice to all, against the evils of envy, hatred and malice. Envy is defined to be, "pain felt at the sight of superior excellence or happiness." As hatred seems to be the offspring of envy, so malice seems to be that of hatred. We have a striking example of these characteristics in the conduct of Joseph's brethren towards him. We know what the result was. A still more striking example occurs in the conduct of the Jews towards the Lord Jesus Christ, in whom all excellence met. "For envy they delivered him;" in their hatred they exclaimed, "If he were not a malefactor we would not have delivered him;" and in their malice "they cried out the more, saying, Let him be crucified!"
Dearly beloved, let us suppress every rising of these malignant dispositions lest they increase upon us by such imperceptible degrees, that we find ourselves at last so engulfed within the dread circle of that maelstrom of passion, that we shall have no ability to extricate ourselves. Rather let us seek righteousness and seek meekness that we may be hid in the day of the Lord's anger.158It has been suggested by some of the leading brethren here, that the churches in other sections of the country imitate the example of the churches in Vermont as above, by giving an expression of their views on the same subject.
By order and in behalf of the Church.
STEPHEN PIERCE.
Roxbury, Vt., Dec. 28th, 1854.
The word Elder
is translated from three words, presbuterion, presbuteros and sumpresbuteros. They occur as follows:
Matt. xv, 2. the tradition of the elders?
xvi, 21. suffer many things of the eldersxxi, 23. and the elders of the people
xxvi, 3. and the elders of the people,
Matt. xxviii, 12. were assembled with the elders.
Mark vii, 3. holding the tradition of the elders,
5. according to the tradition of the elders,
viii, 31. and be rejected of the elders,
xi, 27. and the scribes and the elders.
xiv, 43. priests and the scribes and the elders.
53. and the elders and the scribes.
xv, 1. with the elders and scribes
Luke vii, 3. he sent unto him the elders of the Jews,
ix, 22. and be rejected of the eldersxv, 25. Now his elder son was in the field:
xx, 1. came upon him with the elders,
xxii, 52. and captains of the temple, and the eldersJohn viii, 9. beginning at the eldest, [plural]
Acts ii, 17. and your old men shall dream dreams:
iv, 5. that their rulers, and elders,
Ye rulers of the people, and elders of Israel,
and elders had said unto them
vi, 12. and the elders, and the scribes,
xi, 30. and sent it to the elders by
xiv, 23. ordained them elders in every church,
xv, 2. unto the apostles and elders about this
and of the apostles and elders,
And the apostles and elders,
pleased it the apostles and elders,
The apostles and elders and brethren
xvi, 4. that were ordained of the apostles and eldersxx, 17. and called the elders of the church.
xxi, 18. and all the elders were present.
xxiii, 14. the chief priests and elders,
xxiv, 1. high priest descended with the elders,
xxv, 15. the chief priests and the elders of the Jews.
1 Tim. v, 1. Rebuke not an elder but intreat
The elder women as mothers;
Let the elders that rule well
Against an elder receive not
Titus i, 5. ordain elders in every city,
Heb. xi, 2. For by it the elders obtained a good
James v, 14. let him call for the elders of the
1 Peter v, 1. The elders which are among you
5. submit yourselves unto the elder, [plural]
2 John 1. The elder unto the elect lady.
3 John 1. The elder unto the well beloved Gaius
Rev. iv, 4. I saw four and twenty elders sitting,
10. The four and twenty elders.
v, 5. And one of the elders saith unto me,
and in the midst of the elders,
four and twenty elders fell down
and the beasts and the elders
the four and twenty elders fell down
vii, 11. and about the elders and the four
13. And one of the elders answered,
xi, 16. the four and twenty elders, which sat
xiv, 3. before the four beasts, and the elders:
xix, 4. the four and twenty elders and the four
SUMPRESBUTEROS.
1 Peter v, 1. who am also an elder, (lit. a co-elder)
THE SIREN SONG.
NOTWITHSTANDING the palpable downward tendency of society in a moral point of view, there is a certain class who vainly pretend that the world is growing better, and harangue the people about the "Progress of this enlightened Age." The improvements and discoveries in the arts and sciences are faithfully enumerated, and the imagination and hope wrought up by a glowing picture of the future. The attention of the multitude is diverted from the moral state of things, and their minds directed almost exclusively to the intellectual progress of the age. I had the opportunity a short time since, of listening to a Temperance lecture in which the present state of society was faithfully depicted. I wish to make a few quotations in substance from this lecture. The lecturer commenced with the lower classes and gradually rose to the national government; but I choose to reverse the order.
Washington city is under the immediate control of Congress, therefore the moral tone and character of its citizens may be taken as an index of the character and principles of the ruling class. New Orleans has been noted as the rum hole of the Union, but the lecturer said, "New Orleans cannot hold a candle to Washington city. Rum is poured out like a river." [I would here state that this person is sent out by the New York State Temperance society, to advocate their principles.] It is not long since, that a fight occurred between two members on the floor of the House of Representatives. An honorable occurrence for two American statesmen! The lecturer obtained the following from an eye-witness.
"On the night the Nebraska Bill passed the House, I sat in the Reporters' gallery. The haggard looks, nervous gestures, and fiery speeches of the members, bespoke the excitement they were under. As the time drew near for the vote of the House to be taken the excitement grew intense. One would almost imagine themselves carried back into the past, and looking down upon an ancient gladiatorial scene instead of the deliberations of an American legislative body. Members would frequently rise and draw their pistols and bowie knives, and then, as if remembering themselves, would replace them and resume their seats. In the midst of this excitement the Nebraska Bill was passed." "The truth of the matter is this: The South was determined that the Bill should be passed at all hazards, to accomplish which, their money and liquor was freely dispensed. Such excitement could not have prevailed if the members had been sober. The Nebraska Bill would never have passed a sane American legislative body." This is astonishing. "At the last session of the Legislature of New York, a prohibitory Bill was presented for the suppression of intemperance. It was strongly opposed, especially by those engaged in the liquor traffic. The sum of $150,000 was sent by one firm alone in the city of New York, to Albany, to corrupt the Legislature, and prevent if possible the passage of the Bill. The Bill was passed by both Houses, but vetoed by the governor, Horatio Seymour." I heard a man say the same evening, that Seymour intended to sign the Bill all the time, but was prevented at last by scruples of conscience.
"The influence" of the higher classes upon the mass is demoralizing in the extreme. The young especially, think it is perfectly proper for them to follow the examples of the leading men of the country. If this state of things is permitted to exist, in less than ten years the young men of this state [N. Y.] will become a race of bloated sots." The lecturer concluded by saying, that "the influential men of the country are just waking up as though they had been asleep fifty years, are going to take hold of the matter in earnest, and the cause will certainly triumph."
A short sermon on the "good time coming," is necessary to captivate the people. The world is going down in spite of every effort that can be made; then what folly to cry "peace and safety." The honesty and simplicity of olden times is set aside as a weakness, and fashionable deception has taken its place.
A temperance lecturer once said, "We all wear a mask, and every one of us have agreed to deceive each other all we can." The present generation has become so refined(!) that naked truth is too coarse to suit the nice and delicate taste of the age; so fiction, arrayed in beautiful apparel is courted in its stead. Children and fools only are simple enough to tell the truth. "Pride and fashion, folly and foolery sit in the parlor; while common sense and genuine worth are kicked out of doors." "They are wise to do evil, but to do good they have no knowledge." II.
Encouragement Amid the Approaching Trouble
By B. M. Adams
From Bro. Adams.
Dear Bro. White:—The Review of the 26th inst. was received this evening, and I first perused the article of the Pub. Com. I feel pressed in spirit to add my mite to relieve the Office, and hope as the Lord may enable me to spare the cause further tithes. May the Lord of the Sabbath sustain both thee and thy co-workers in the Office; for certainly the Sabbath must be proclaimed till all the goodly number are found not only keeping the commandments of God, but the testimony (faith) of Jesus Christ; for thus only can they successfully resist the dragon when he comes to make more open war with the remnant of the seed. The time of trouble is nearing, and will embrace all who have not put on the whole armor of159God, but the saints shall be kept by the power of God.