Review and Herald, Vol. 25, No. 26.
The First and Second Advent of the Messiah,Page 1
The First and Second Advent of the Messiah,
By O. R. FASSETT
ANALAGOUS IN THEIR EFFECT UPON THE CHURCH AND WORLD.
Herod and all Jerusalem were troubled and made mad at the intelligence that the star of the Messiah had appeared, indicating that he had been born. How strange was this! That the King of Israel's birth should produce such consternation at Jerusalem, where, above all other cities of the world, it should have produced joy and gladness, is most surprising! The nation of the Jews had from the beginning been looking for and expecting with hope, professedly, the advent of their long-predicted King; and now to be alarmed and filled with wrath at the intelligence, is almost unaccountable. But not more strange is this than that the intelligence that the King of kings, and Lord of lords, who is to be the King over all the earth finally, and rule in equity, and righteousness, and peace forever, is about to appear to organize and set up his kingdom, should produce the same alarm and hostility! His coming and his kingdom, professedly, is "the desire of all nations," as well as that of the church. In all heathen mythology God is represented as having a Son. Thus, the Great God of Egypt was Osiris; his son, Orus. The Great God of Persia was Oromas; his son Mythras. The Great God of Greece was Saturn; his son Jupiter. It was this Son of the Great God who was to restore the world, and bring in Saturnian times again. Homer, celebrating the birth of Hercules as the long-promised Deliverer, sings: "From us this day an infant springs
Fated to rule, and born a King of kings."
Virgil, celebrating the birth of Solonius, the son of Arsinius Polio, in hope of the fulfillment of the original promise handed down by tradition among all nations, sings: "Now a great progeny from Heaven descends;
The sacred Babe is born, mankind defends;
From the old iron age of sin makes free,
And gives again the golden age of liberty;
Around the cradle fragrant flowers shall spring;
And the old serpent lose his fatal sting."
Mr. Farmer remarks: "You may find everywhere, throughout the whole world, one uniform law and opinion; that there is one God, the King and Father of all, and many gods, the sons of God, who reign on earth. Assyrians, Syrians, Chaldeans, Babylonians, Arabians, Greeks, Romans, Scythians, Getes, Goths, Germans, Persians, and the inhabitants of Meror." A correspondent of the Middlesex Standard, a few years ago in the first excitement of the Advent movement, said: "The old Poet Prophets the world over have sung of a regenerated world. A vision of it haunted the contemplations of Plato. The Cumæan Sybil saw it in her trances. The apostles and martyrs of our faith looked for it anxiously and hopefully. And in every age since the Christian era, from the caves and forest; from the gothic temples of the middle ages; from the bleak mountain gorges of the Alps, where the expostulatory prayer went up, 'How long, O Lord, how long?' Even down to the present day, has been uttered the prayer and prophecy. Very serious and impressive is the fact of this radical change in our planet. And is there no hope that this world-wide prophecy of the human soul, uttered in all climes, in all times, shall be fulfilled?" And yet when the evidences are given the church and the world unmistakable and clear, that "the desire of all nations" is seen to "come," all are alarmed or made mad at the good news! But how shall we account for this consternation on the part of Herod and all Jerusalem, when the information was given them that the King of the Jews was born? By the fact that they were unprepared for his coming, and that he would cut short their days of sinful pleasures, and overturn all their worldly schemes and hopes. Herod knew that if the King of the Jews was born, there would be soon, and there might be while this King was yet a child, a change of rule and authority in Jerusalem, and that his days were numbered. He was unprepared to relinquish his reign, or submit to the authority of a new governor in Judea. The dragon (Rome), whose agent he was, was not ready to give up Judea as a Roman province also, nor submit to be dethroned at his capitol, and be deposed of his possessions throughout the world. For Rome well understood that the prophecies concerning this King of the Jews declared "His dominion" to be not only in Mount Zion on the throne of his father David, but from "sea to sea," and "unto the ends of the earth." Therefore "the dragon stood ready to devour the child as soon as it was born." And nothing so alarmed the Roman world during the first advent of the Messiah, and immediately subsequent thereto, as the intelligence proven indisputably from the Scriptures and the facts in the history of Christ, that there was indeed "another King, one Jesus." On the part of the Jewish nation and church, they too were not ready for the coming of their King. By their rebellion and sins against the Most High the power of their government had been broken—their kingdom had been overturned, and they had been subjected to Rome as a Roman province. They had not repented of their sins, nor sought in earnest the mercy of God, and had concluded to submit in peace to the Roman power, and serve Cæsar the rest of their days. Now if their King was born, it was evident that He would rebuke and destroy the sinners out of Zion, and that there would be, sooner or later, a collision between the restored kingdom of Israel and the authority of Rome. And the Lord said, "I will come near to you in judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts." Mal. iii, 1-5. With these predictions in the books of their prophets, and the fact that they were far from the condition of being prepared to meet such a fiery ordeal of purgation as a nation as was predicted to occur at the Lord's advent, they were seized with the utmost consternation when the wise men of the East brought them the knowledge that they had already seen his predicted star betokening his birth. The same facts will hold good at the second coming of our Lord and King, in respect to the world at large, and the professed Christian church. Their unpreparedness to meet the issues of his coming, though long anticipated and hoped for, will cause all the alarm and consternation with which they will be seized connected with the intelligence that the time of his advent is near, and when it shall actually take place. The kings and the rulers of the earth well understand that when God's Son shall come they must resign their crowns and scepters, and vacate their thrones; for "in his times he shall show who is the blessed and only Potentate, the King of kings, and Lord of lords." The judges of the earth, the legislators of men and governments, the generals and under officers of the armies of the nations, together with all men, free and bond, well know that at his appearing, who is Judge, Lawgiver, General-in-Chief of the Armies of Heaven, and King, they must bow and acknowledge him Lord of all. For this they are not prepared; therefore "they rage." "The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his Anointed, saying, Let us break away from his dominion." But he "shall break them with a rod of iron;" he "shall dash them in pieces like a potter's vessel." At the appearance of his throne their impotency will be manifest, and they will seek to hide themselves from his face, and the wrath of the Lamb, and exclaim, "The great day of his wrath is come; and who shall be able to stand." Rev. vi, 15-17. The professed Christian church, wedded to worldly governments, declaring virtually by precept and practice their corrupt union, and that they have no king but Cæsar, looking and hoping that human governments will bring about peace and prosperity to the nations, and the good time coming, and a golden age of millennial blessedness, without her Lord—lukewarm202in respect to her love for the appearing of the King—cold and formal in her religion—making the house of prayer a house of merchandise—and in love with the present world—knowing that if her Lord does come, he will disfranchise her from human governments, sever the cord that binds church and state, and destroy all the kingdoms of the nations; knowing that when the king does appear he will separate between the sheep and the goats, the wheat and the tares; knowing that when he shall come he will overturn the money-changers, and drive from his temple all buyers, and sellers, and lovers of the world; and finally, that those that love not his appearing but are saying, "The Lord delayeth his coming," shall have their portion in the burning lake; aware of this fact, any intelligence that his coming is near at hand is unwelcome news—exciting alarm and hate. Their hearts fail them for fear, which will increase to consternation at his advent. O. R. FASSETT—in Ad. Herald. Longing for Rest.
By J. M. Aldrich
Rest, sweet rest, O haste thy dawning,
Toil and care, I bid you flee;
Welcome to my bosom longing,
Now from sin to be set free.
Earth, no more my heart alluring,
Fades, oh how it fades away.
Joys of Heaven, far more enduring,
Brighter shine upon my way. Here I roam a homeless stranger,
Oft with gloom and doubt distressed;
Here, 'mid scenes of strife and danger,
Oft I faint, yet find no rest.
Onward to the golden city
Then, I haste with eager pace,
Heeding not the world's cold pity—
Yonder is my resting place. There, by life's exhaustless fountain,
How I long to plant my feet;
There, on yonder shining mountain,
Saints redeemed, I long to greet.
Haste, ye wheels, keep onward rolling,
Quickly bring the day I prize;
Faith e'en now my thoughts controlling,
Swings the gate of Paradise.
J. M. ALDRICH.
Somerset, N. Y. Let youth ever remember that the journey of life presents few, if any, obstacles in its path which perseverance will not overcome. No talents, however great, will be of much value to their possessors without careful using; many a youth has failed certainly of being any benefit to himself, or others, solely because he made no effort to improve the talents God had given him, and others have ruined themselves by too great efforts while a third class, possessing talents that might have enabled them to become blessings to others, have turned their course downward, and sunk in everlasting night. Youthful reader, remember that it is in your power to belong to either of these classes, and on yourself rests the happiness or misery consequent upon the decision you make. The virtues or high standing of parents, or wealth may, for a time, gild over the faults and follies of youth, but sooner or later each must stand on his own merits. He then, who risks his future well-being on anything short of the highest aims and purest principles of morality and truth, is like the man who built his house upon the sand, and will find, when it is too late, that the strong current of the flood of evil, will surely take away his frail foundation, and leave him a wrecked and ruined outcast from society, or at least an enemy to himself and his kind.—Boston Cultivator. A mother who had for many years loved to work for Christ, was at length borne down with a heavy load of trials. She possessed great courage to labor, but had not learned to suffer. Her heart now rose in rebellion against God and his dispensations, and she would gladly have torn away the barriers that separated her from her loved plan of working. She mourned and prayed over this state of mind as being unchristian; but years passed on without any complete victory. At times, she was near triumphing; but oftener she allowed her affliction to hide the smiles of the King she so much loved to serve and please. During three years of struggle, a daughter, whom she had fondly expected to consecrate to missionary life, became an invalid, and at length was taken so fearfully sick that for a time she was insane. Her wild shouts and mocking laugh were no more shocking, than were her pitiful entreaties for a friend, saddening. Neighbors, brothers and sisters wept; but the mother, weary and sad beyond what tears can express, gently did what hands could do, while her heart sank deeper and deeper in grief. Where now were all the pleasant hopes of the past? Had not her toilsome, self-denying, prayerful efforts yielded only bitter sorrow? One afternoon, as these murmuring thoughts were harrowing up her mind, her daughter called her to the bed-side. In the clear, sweet voice of olden times, she said, “Mother, I wish you to sit down in a chair, and sit there till you are willing to suffer all God’s righteous will.” In wonder the mother seated herself in the chair pointed out, but with a feeling also that the injunction203was one she most needed to obey. She was lifting her heart to God, imploring his aid, when her daughter said, “Come to me, mother, I wish to see how you look.” Closely scanning the mother’s face, she replied, “No, you have not sat there long enough. I wish you to sit there till you are willing to suffer all God’s righteous will.” The mother obeyed the second time, in tears. They were tears of contrition. All her rebellion became manifest to herself, and she now felt that her heavenly Father had a right to reign and rule, and that he chastened in love. Her load of sadness gave place to a heart full of joy and gratitude to God, who sees not as man sees. Years afterward, the mother, in referring to the above incident, said she now rejoiced that it was her privilege to suffer, as well as to do God’s will. Her face glowed, as she spoke of the sweetness of casting all her care upon Him who careth for us. How many of us realize the blessedness of being made partakers of Christ’s sufferings? “If we suffer, we shall also reign with him.” FROM a compilation of the sayings of the late President Lincoln, we extract the following comprehensive remarks, and decisive illustration, on the definition of the word Liberty: The world has never had a good definition of the word, liberty, and the American people, just now, are much in want of one. We all declare for liberty; but in using the same word we do not all mean the same thing. With some, the word, liberty, may mean for each man to do as he pleases with himself, and the product of his labor; while with others the same word may mean for some men to do as they please with other men, and the product of other men’s labor. Here are two, not only different, but incompatible things, called by the same name, liberty. And it follows that each of the things is, by the respective parties, called by two different and incompatible names—liberty and tyranny. The shepherd drives the wolf from the sheep’s throat, for which the sheep thanks the shepherd as a liberator, while the wolf denounces him for the same act, as the destroyer of liberty, especially as the sheep was a black one. Plainly, the sheep and the wolf are not agreed upon a definition of the word, liberty; and precisely the same difference prevails to-day among us human creatures, even in the North, and all professing to love liberty. Hence we behold the process by which thousands are daily passing from under the yoke of bondage hailed by some as the advance of liberty, and bewailed by others as the destruction of all liberty. Recently, as it seems, the people of Maryland have been doing something to define liberty, and thanks to them that, in what they have done, the wolf’s dictionary has been repudiated.—Speech at Sanitary Fair, Baltimore, April 18, 1864. White Lies and Black Lies.
By D. F. Newton
“All liars shall have their part in the lake which burneth with fire and brimstone; which is the second death.” Conversation between Slipshod and Timewell. T. Good morning, neighbor Slipshod, I have a message for you. T. The things concerning you are not good. Report says you vow and pay not. T. Did you not promise to do that work for neighbor Simpkins? T. That money due brother Larkin—was not the exact time for refunding it specified? T. In either of the above cases did you render satisfactory reasons for non-compliance? S. Perhaps not; but do you call this lying? S. A criminal falsehood!—willful deception!—intentional fraud!—a—a—a— T. Stop, stop, neighbor, no wincing. Lies are of various kinds, of various degrees of aggravation. There are black lies and white lies, lies of vanity, pride, ambition, flattery, convenience, interest, fear, wantonness, cruelty? lies of first, second, and third rate malignity. There are also passive or practical lies,—lies acted out. Point your finger in a wrong direction to an inquiring traveler—you give him the lie. T. Again. Some are habitual liars—lie at nearly every breath—like the common swearer, he swears, and knows it not. “Mr. Timewell, will you let me have that barrel of lime,” said neighbor Slipshod. “On my word,” said he, “I will pay you next week.” Some six months have elapsed, and not a farthing for the lime yet; nor do I ever expect it. Accuse this same man of stealing, would he not take it as an insult? Still, in the eye of God’s law, he is a thief—cutting asunder silken cords of social, civil, and religious compact—spreading widely the seeds of discord and ruin. Now, Mr. Slipshod, I am not accusing you of lies of first-rate malignity; far from it. But are you not openly violating a positive precept, the law of love, sundering the tenderest and dearest ties of friendship? Besides, there is an item (else I mistake) that renders your case peculiarly aggravating. S. Friend Timewell, to what do you allude? T. You profess to be a Christian? T. Pray in the social circle, I suppose? T. Well, what does the world think of you, especially those individuals whom you have defrauded—whose spirits you have often grieved—and to whom you have falsified your word again and again? What effect, think you, your prayers and exhortations will have upon their minds? Your voice to them is like the cracking of thorns under a pot! They must (and every one that knows you, will) necessarily write down your name, HYPOCRITE! HYPOCRITE!! Now, Mr. Slipshod, before we part, allow me to say to you in good faith, that these “white lies,” these sins you term venial, are the little foxes that destroy the vines. They eat as doth a canker,—grieve the Holy Spirit—deaden the conscience, and cause the ways of Zion to be evil spoken of. I beseech you, as you value your own soul, the best interests of the community, the honor of God in the salvation of a perishing world—REPENT of this thy great wickedness—REPENT! make restitution, and henceforth be an honest man. “Shame results from little sinnings—
Mighty ends from small beginnings;
Take care! Take care!” Home Thrusts, by D. F. NEWTON. Pressing Toward the Mark.
By Paxton
“I press toward the mark, for the prize of the high calling of God in Christ Jesus.”—Phil. ii, 14. “The most remarkable parts of the stadium were its entrance, middle, and extremity. The entrance was marked at first only by a line drawn on the sand, from side to side of the stadium. To prevent any unfair advantage being taken by the more vigilant or alert candidates, a cord was at length stretched in front of the horses or men that were to run; and sometimes the space was railed in with wood. The opening of this barrier was the signal for the racers to start. The middle of the stadium was remarkable only by the circumstance of having the prizes allotted to the victors set up there. From this custom Chrysostom draws a fine comparison. “As the judges, in the races and other games, expose in the midst of the stadium, to the view of the champions, the crowns which they were to receive; in like manner, the Lord by the mouth of his prophets, has placed the prizes in the midst of the course, which he designs for those who have the courage to contend for them.” At the extremity of the stadium was a goal, where foot-races ended; but in those of chariots and horses, they were to run several times round it without stopping, and afterward conclude the race, by regaining the other extremity of the lists from whence they started. It is therefore to the foot-race the Apostle alludes, when he speaks of the race set before the Christian, which was a straight course, to be run only once, and not, as in the other, several times without stopping. According to some writers, it was at the goal, and not in the middle of the course, that the prizes were exhibited, and they were placed in a very conspicuous situation, that the competitors might be animated by having them always in their sight. This accords with the view which the Apostle gives of the Christian life: “Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” L’Enfant thinks the Apostle here compares our Lord to those who stood at the elevated place at the end of the course, calling the racers by their names, and encouraging them by holding out the crown, to exert themselves with vigor.—Paxton. PRIDE.—We have often heard a half-grown up boy say pettishly to his mother, “I don't like to be seen carrying a big bundle through the streets.” But true pride is ashamed of such littleness of mind. Mr. Astor, the wealthy millionaire of New York, was reluctant to sell some goods to a young man, except for cash. The merchant paid for them, and took them on his shoulder to carry them out of the store. Mr. Astor looked in surprise, but before the merchant had gone many steps, he called him back, saying, “You may buy on credit to any amount. I can trust you, sir. A man who is not ashamed to do his own work, is sure to succeed.” Here is another good lesson for false pride. MARY W. HOWARD
By Mary W. Howard
Suggested Thoughts. No. 2.
How carefully do we preserve in our memories, the dying words, much more the dying injunctions, of a friend. How almost as sacred, do we cherish these last words, even of an ordinary friend; and how infinitely more, if this friend occupies a position high in the estimation of the multitude. With what weight then, come to us the dying words of David, king of Israel,—David, whose sweet songs, inspired of the Holy Ghost, have thrilled thousands of Christian hearts in every age; and to-day, this power to stir the depths of the soul, can be attested by all who truly love God. With what soul-stirring eloquence and pathos, comes his parting behests to the son chosen of God "to sit upon the throne of the Lord over Israel to build the house and the courts of the Lord." "And thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. If thou seek him, he will be found of thee; but if thou forsake him he will cast thee off forever." 1 Chron. xxviii, 9. At the standpoint from which these words were uttered, how fraught with significance of his coming life; from the standpoint from which we may look back upon it, how almost terrific, as we ponder upon Solomon's career, coming down from his hights of glory and world-wide renown, to his position as a pitiable idolater, whose end is obscured in gloom! Did David in this last admonition to his son, speak the true inspiration of God? and is it of general application? All Christians are ready to say at once, that the words, "If thou seek him he will be found of thee" were written for all coming time; but why so many inclined to flinch, if not "prevaricate," when it is claimed to be equally true that "if thou forsake him he will cast thee off forever." It is all very true that Solomon had been chosen of God. He (Solomon) had chosen wisdom and had walked in uprightness, aye in righteousness, yet the word of God declares, that "When a righteous man doth turn from his righteousness and commit iniquity . . . he shall die in his sin, and his righteousness which he has done, shall not be remembered." Eze. iii, 20. The Scriptures throughout, enjoin an active zeal in seeking after God, even "to stir up the heart to seek after God," to be careful to maintain good works; a "continuing to the end;" through "patient continuance in well doing seeking for glory and honor and immortality;" "giving earnest heed, lest at any time we should let them slip." But why multiply proofs? Is it not enough that Paul should express a fear, "lest after having preached to others, he should himself be a castaway?" 1 Cor. ix, 27. True, when about to end his life of self-denying usefulness, Paul could, and did, confidently say, "I have kept the faith, henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge shall give me in that day, and not to me only, but to all them that love his appearing." But all along the journey of his Christian life, were dropping from his lips, such words as "Take heed, lest there be in any of you an evil heart of unbelief in departing from the living God." We are made partakers of God, if we hold fast the beginning of our confidence, steadfast unto the end. "Let us fear, lest a promise being left us, of entering into his rest any of you should seem to come short of it." I have been led to this expression of my conviction of the teachings of God's word, from the fact that upon quoting Eze. iii, 20 referred to above, also Eze. xviii, 24, it was taken up by one, who made the whole sentiment hinge on the word when; thus "Yes! when a righteous man forsakes his righteousness, and dies in his unrighteousness, it was to be granted that such would be the case, but the presumption is, he will not do so." Arguments seldom convince, and words were useless here; but I thought, Oh! what fallacious reasoning! Has God indeed been so kind as to scatter throughout his word such a multiplicity of earnest warning against an improbability? How sorrowful that any should blindly suffer themselves to be beguiled into such an error, Bible in hand and with good sense, that is quick enough in discerning the truth in matters other than religious. And it would seem that the array of quotations already cited, might lead one to pause, reflect, and consider the scriptural validity of even a pet theory to which they were constitutionally biassed. But as I before said, argument seldom convinces in such cases, nor will reason prevail; so with one more quotation I drop the matter, simply asking the unconvinced readers to decide before they drop it, what God's word means, when it saith, "Neither shall the righteous be able to live in his righteousness in the day that he sinneth. When I say to the righteous that he shall surely live; if he trust in his own righteousness and commit iniquity, all his righteousness shall not be remembered; but for his iniquity that he hath committed he shall die for it." Eze. xxxiii, 12, 13. From verses 14-16 we are taught that when the wicked turn from their wickedness, and do that which is lawful and right, none of his sins that he hath committed shall be mentioned unto him; and this we know too, from the words of James, "Whoso converteth a sinner from the error of his ways, shall save a soul from death, and hide a multitude of sins." Now the question arises with me, and may with others, Do sins once pardoned to those who "afflict their souls," or in other words, who repent of their sins and become conscious of reconciliation with God, ever again be recharged to them; if they "turn from righteousness and die in their iniquity?" From Acts iii, 19-21, we must infer, that this process of blotting out of sins does not occur at the time by many supposed, at the time the consciousness of pardon is experienced; so that in case of relapse into iniquity, the whole dark catalogue of sins may meet the backslider in the hour of doom. For in the words of another "those sins are gone forward to the judgment of the great day, and they will meet the sinner there, unless they are blotted out by the blood of Christ." But this does not imply that repentance and faith in Jesus do not bring a sense of pardon and reconciliation. To this, every child of God can testify. And this is just the prerogative of faith,—faith being the substance of things hoped for, and the evidence of things not seen. With Prof. Bush, I incline to think that "the resurrection of the righteous is their full acquittal and redemption, their sins being blotted out when the times of refreshing shall have come, while the fact that the wicked come not forth at the first, but are reserved to the second resurrection, proves that they were previously condemned." Now as the blotting out does not occur till the refreshing, I see no reason, but all sins for which Jesus has not provided a covering, and been appropriated through faith by us, must be confronted by the sinner in that day, and be requited by the penalty—the second death. Malone, N. Y., May, 1864. What Doest Thou?
By C. M. Willis
WHAT doest thou here, Elijah?
Thus God of his servant inquired,
The servant whom he had chosen,
And by his own Spirit inspired.
And he answered him, Lord, I've been jealous
For thee and thy holy cause;
For Israel hast slain thy prophets,
And broken thy holy laws. And God said, Go stand on the mountain—
And there came like an angry fiend,
A wild and terrible tempest;
But God was not in the wind.
And there followed a mighty earthquake,
It shook the mountains and trees,
And then came a raging fire,
But the Lord was in none of these. But the elements sink into silence,
And nature can once more rejoice,
A small voice is heard in the stillness,
And God was himself in the voice.
And he ever comes thus to believers,
When the heart by fierce tempests is stirred,
Abroad or at home, if we listen,
His Spirit in whispers is heard. What doest thou here unbeliever?
A stranger to God and his grace,
Depending for justification
On self and self-righteousness.
Thou hast broken his holy covenant,
And trampled upon his laws;
And God will speak in the whirlwind,
If you heed not the still small voice. What doest thou here, lone pilgrim,
Mid the storm's and tempest's roar?
Thy enemies gather around thee,
And thick clouds of blackness lower;
Oh trust in a loving Saviour,
Deliverance seek from above;
He will speak to thy foes in the tempest,
But to thee in whispers of love. What doest thou here, poor mourner,
Away from the foot of the cross?
Come lay on the altar thy treasure,
And count earthly gains but as dross;
'Tis not amid folly or splendors,
The soul can look up and rejoice—
He comes not in earth's vain allurements,
He comes in the still small voice. Then the heavenly visitant cherish,
And treasure each precious word;
Though it scarcely is heard mid earth's turmoils,
It is still the dear voice of our Lord.
Then when the dread question is asked us—
Probationer, what doest thou?
We may say, For thy coming we've waited,
With rapture we welcome thee now. He Prayeth Best, Who Loveth Best
He prayeth best, who loveth best
All things, both great and small;
For the dear God who loveth us,
He made, and loveth all.—Coleridge. The Doctor Prescribes Rest
“Doctor, I want you to prescribe for me.” The doctor feels her pulse. “There is nothing the matter, madam, you only need rest.” “Now doctor, just look at my tongue! just look at it; look at it! now say, what does that need?” “I think that needs rest, too.” Exit madam in a state of great excitement. The Perfect Example for Children
Never, in the presence of your child, make invidious comparisons of its behavior with that of other children; nor present to them any human example to follow, only so far as that model follows Christ—the perfect example. True Greatness Is Active Goodness
"Greatness consists in true, active goodness." A New Champion With New Arguments.
By Editor
The Conference and Association meetings with their necessary reports prevented our noticing last week the remainder of the effort of Mr. Sheldon against the Sabbath. But one more point remains to be examined, and this, like the last of a weak and degenerate race, is the most lifeless and imbecile of all. Nature, by some unaccountable freaks occasionally produces her monstrosities; but nature has produced nothing in her department more misshapen than is this effort in the department of Biblical criticism. It would seem that in this the no-Sabbath arguments have reached their climax, and the ingenuity of falsehood and nonsense has become completely exhausted. Without detaining the reader further, we will state the argument which is simply this! The decalogue cannot be binding in the gospel age; because the fourth commandment recognizes and enforces slavery; but the gospel forbids anything of the kind; hence the one cannot exist with the other. That the reader may see that we are not misrepresenting, we give what he says on this point entire, though it is somewhat lengthy. "3. In it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant [Eved—'bondman'—'slave'] nor thy maid-servant [amah—'bondwoman.']' (Ex. xx, 10.) It will be observed that there were two classes of 'servants' under the law—hired servants, and bond-servants. When a hired servant is meant, the original term sokheer is employed, (when males are referred to): but here a different term is used—a term that is elsewhere rendered 'bond-man' and 'bond-servant,' and has this signification where not so rendered, as the following text will show: 'And if he smite out his man-servant's tooth, or his maid-servant's tooth; he shall let him go free.' (Ex. xxi, 27.) Now if the decalogue is still unchanged, and in force, this system of 'bondmanship' is brought into this age. The bondman and the bondmaid are recognized in the writing on the tables of stone—not hired servants—and as long as the engraving on the tables of stone remains unobrogated or unchanged, so long will that ancient Mosaic system of bondmanship be sanctioned; for it was as really written by the 'finger of God' as the commandment enclosing the observance of the seventh-day Sabbath. They are parts of the same law, and where one goes, there the other goes. I hardly need argue that this Mosaic permission does not extend into the gospel age:—'Both thy bondmen, and thy bondmaids, which shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids.*'—(Lev. xxv, 4.) Yet precisely this class of servants are recognized on the tables of stone, and while the decalogue retains its original standing, this system, as well as the seventh day Sabbath will receive its sanction. But as the gospel invalidates this system, the claim that the decalogue must be brought into this age as a whole, is overthrown; therefore whatever of the decalogue is needed in the new arrangement, or whatever of the written Book of the law is agreeable to the gospel scheme, has been enjoined by Christ or his apostles—thus sanctioning some features of both departments of the law as harmonizing with the principles of the 'law of Christ;' but never have they enjoined the seventh day Sabbath on Christians. So no claim can be laid to the seventh day because it was on the tables of stone, unless we take all that was written there, some of which would be untrue of Gentile Christians, and opposed to the principles of the gospel of Christ. Thus this prominent argument for the seventh day falls to the ground." We are at a loss to know in what pro-slavery cesspool our author has been wallowing, that he should come forth reeking with the filth of such statements as these. There have been professed ministers of Christ, lickspittles of the great moloch of slavery, with blinded vision and blunted moral sensibilities, who have professed to find in various parts of the word of God sanction for this great crime; but it has been left for a no-Sabbath Adventist to make himself conspicuous in the catalogue of those who have insulted the morality of the Bible, by claiming and declaring that the great God in the words which he uttered in holiness and majesty from Sinai in the audience of the people, sanctioned and endorsed this institution of evil, and that the law which he wrote on the tables of stone, the only document that he ever gave to this world in his own hand writing, is the foundation and defense of this foul iniquity. No other writer of whom we have yet heard, has dreamed of descending to such a depth as this. We do not wonder that infidelity flourishes, that Christianity is considered a mockery, that the Bible is derided, and its author contemned. It is not alone from outside foes that Christianity suffers. Its least excusable enemies are those who under the cloak of religion, having obtained a hypocritical entrance within its enclosure, trample with foul and lawless feet over the fairest beauties of the place, treading its choicest flowers into the dust, and rendering them distasteful, if not disgusting to the world without. We believe it will be more tolerable for Voltaire and Paine in the day of Judgment than for these. The only point to be noticed in the extract given above is the declaration concerning the words manservant, and maidservant; and of this we have not much more to say than that it is utterly false. The word rendered man-servant in the fourth commandment, occurs in the Old Testament seven hundred and eighty-three times. Concerning its use Dr. Roy, a learned Jew, thus testifies: "There is no word in the Bible for slave. Aved is the only word to be found there and means a hired man, servant, laborer, soldier, minister, magistrate, messenger, angel, prophet, priest, king, and Christ himself. Isa. lii, 13." In the light of this statement what becomes of the declaration of Mr. S. that when hired servants are meant another term is used, and that this always means a bondman or slave! Such ignorance should be exposed, or such perversions rebuked. The fact is, this word is the general word for servant in the Old Testament. When the angels came to Abraham, Gen. xviii, 1-6, he said, "Pass not away, I pray thee, from thy servant." When David came to Saul, he said, "Thy servant kept his father's sheep," &c. Very numerous are the instances in which it is used in this sense; and it no more means a person in involuntary and abject bondage than it does at the present day when a person addressing another, out of respect subscribes himself "Your obedient servant." The expression many times occurs, "My servant Moses," "My servant David," "My servant Hezekiah," "My servants the prophets." And where the term is rendered bondman, it does not mean slave in any such sense as is understood by that term at the present time. The term corresponding to this in the New Testament, is doulos; as, "Paul a servant of God," "Jude, a servant of Jesus Christ," &c. For the Bible argument against slavery, and concerning the use of these terms, see the articles of Luther Lee in Review Vols. xx and xxi, and "The Bible against Slavery," published by the "United Presbyterian Board of Publication, Pittsburgh, Pa." If the Sabbath stands, till it can be made to appear that the fourth commandment endorses slavery, we think it will be able to prolong its existence for a few weeks more at least.