Earlier text: SAINTS' INHERITANCEANOTHER season of unity and love, of refreshing from the presence of the Lord, and of encouragement to his people, has just closed. Those not privileged with attending this cheering convocation, will be interested to hear from those who were. Should they meet such an one, their first spontaneous inquiries would doubtless be, more rapidly than we can write them, What word from the conference at Battle Creek? Who, and how many were present? Did you have spiritual and profitable meetings? Was it good for you to be there? Is your spiritual strength renewed? And above all, was the Lord present by his Holy Spirit to give utterance to those who spoke, and feeling and tender hearts in those who heard? Well, dear brethren, we can give you a favorable answer to all these inquiries. We can tell you of a Conference such as makes the hearts of God's people glad, brightens their hope, revives their courage and renews their strength. We can tell you of a Conference, without one unpleasant feature from beginning to end; of a meeting where there was a steady and rapidly increasing interest from its very commencement to its very close. But we must descend from the pleasing contemplation of this good season as a whole, and specify some of the particulars which helped compose it. Although there were not so many present by some five hundred as we would have been glad to see, yet our house of worship was crowded to its utmost capacity on the Sabbath. And those who came showed their interest in the matter not only by the pains they took to come, but also by the liberal provision they made for taking care of themselves and others during their sojourn with us. Of those who labor publicly in word and doctrine, there were present Brn. Jos. Bates, Jas. White, J. N. Andrews, J. H. Waggoner, Jno. Byington, J. N. Loughborough, S. W. Rhodes, M. E. Cornell, J. B. Frisbie, T. M. Steward, E. Goodrich, and J. L. Edgar. On the afternoon of the 3d inst., the opening meeting, we listened to an interesting discourse from Bro. Waggoner. He warned all, especially the young, against carelessly resting upon the fact that they are identified with this people, without the evidence and assurance that they are of them. From 8 o'clock to 10, Sabbath morning, the time was well filled with short and pointed testimonies from many present. A stirring discourse then followed from Bro. Andrews on the fearful import of that declaration of our Lord's, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven.” Preaching again at 2 P. M. by Bro. Loughborough on the subject of offering thanksgiving unto God, and paying our vows unto the Most High. Ps. l, 14-16. We refrain from speaking particularly of these discourses, as all will have an opportunity of reading for themselves their heart-stirring appeals and solemn truths, should the speakers write them out for publication as the Conference unanimously invited them to do. A short time following the afternoon discourse was allotted to social meeting; and this, we are sorry to say, was all the time that could be devoted to such exercises, for reasons mentioned in the business report. It having become evident that it would be useless to think of convening the people in the meeting-house on First-day, the business of erecting the tent, was vigorously entered upon in the morning, and at little past 8, was ready for the people. We were agreeably surprised to find it at the hour appointed, 10 A. M., filled with nearly as many people as could comfortably be seated. Bro. Loughborough spoke on the subject of Faith with freedom and acceptance. Following this meeting we enjoyed a most interesting season at the water-side, where ten were buried with Christ by baptism. These with one baptized on Second-day morning, made eleven in all who followed their Lord at this meeting in the appropriate memorial of his burial and resurrection. Preaching again at 2 P. M. by Bro. Andrews on the subject of the two laws. The mighty bulwarks of truth there erected, formed a perfect Gibraltar against the sophisms of our opponents who endeavor to show that there is no distinction between moral and ceremonial law, and that consequently, all the law of which we have any mention previous to the crucifixion of Christ, was abolished and blotted out by that event. The last meeting of the session having been appointed at an early hour on Second-day morning, the first beams of the rising sun beheld the house of prayer again well filled with brethren and sisters, who had come together to take the parting hand and to receive, as it proved to be, the best of the wine at the last of the feast. About an hour was occupied by Bro. White in speaking upon the Gifts and Unity of the church, to the utter discomfiture of that hackneyed declaration that we can no more believe, than look, alike; and that other saying, equally common, that when we arrive at heaven, it will never be inquired by what way we came; for he showed that there is but one way to heaven, hence no room for such a question to come in, and that there is but one way for the “wise” to understand in regard to the same thing. At this meeting Bro. J. L. Edgar, of Alto, Mich., was set apart to the work of the ministry by prayer and the laying on of hands. The brethren were also gratified with the testimony of Bro. E. Goodrich of Pa., as he expressed his pleasure in being present at the Conference, and beholding the love and union that seemed to pervade the hearts of all present, and testified to the joy that filled his own heart, above what he had felt for years before. He will allow us to express our confidence that, if he holds on to the great anchor, the work of judgment going on above, upon which he has at present so firm a grasp, he will be led into all the truth that has yet shone out from the word of God, or that may be in future revealed therein. The position which Bro. T. M. Steward of Wis., took, as will be seen in another column, was also gratifying to the friends of the cause. With the singing of the hymn, “Brethren while we sojourn here,” &c., the meeting concluded. Would that it were possible to communicate to all who read, some of the sweet Spirit with which the exercises closed. We trust that all who participated in it will be enabled to take it to their homes, and retain it for long time to come. From this place the messengers go forth to their fields of labor. Bro. Waggoner goes to Ohio, to labor with the tent in connection with Bro. Butler of that State. Bro. Cornell goes to Iowa to join Bro. Hull in manning the tent for that State. And Bro. Andrews and Loughborough will labor with the Mich. tent in this State. Bro. G. W. Amadon leaves for Iowa to supply the place of Bro. Andrews on the farm. We are sorry to lose his society in the Office and in the church, and his superintendence of the Sabbath School, and YOUTH'S INSTRUCTION, which have both flourished so well under his care. But circumstances seem thus to indicate duty for the present; and we are sure that the living testimony he has been enabled to bear while with us, will be felt and appreciated by those with whom he goes to associate. In concluding our remarks upon this meeting, we will only add our earnest desire and prayer that the impression which seemed to rest upon many minds that the work of God is about to arise and go with power, may soon be fully realized. CONFERENCE ADDRESS.
By James White
DEAR BRETHREN AND SISTERS: This meeting is not to learn the reasons of our faith, as it is supposed that all present know why they believe; but the great object of this general gathering is to learn how to make our faith manifest in our lives, and the best method of extending the influence of our hope and faith to others. I beseech you, says Paul, that ye walk worthy of the vocation wherewith ye are called. Eph. iv, 1. In our words, our dress, our appearance, our acts, our devotions and our sacrifices we must be guided by the Holy Scriptures, especially the plain declarations of Christ and the apostles. If we come up to this high standard, we shall do well, and it may be said to us, "Well done, good and faithful servant." To go beyond is perilous, but to fall short is to fail of the promise of everlasting life. We should, therefore, studiously search the sacred Scriptures to learn our duty, and ardently seek to perform all that the Lord requires of us. While the Word rebukes pride as a damning sin, it exhorts in plainest terms to cleanliness and decency. True, it does not mention all the disgusting fashions of this apostate age, yet the tenor of the Scriptures is directly against the course of those who follow the world in wearing hoops, fashionable bonnets, &c. The Bible rebukes folly, jesting and joking; but does not encourage melancholy. In numerous places the people of God are called upon to mourn and to weep in consequence of their sins; but such mourning, and groans and tears are followed by the blest evidence of sins forgiven, and the love of God shed abroad in the heart. While the unconsecrated may deeply feel the sting that follows merriment and mirth, the humble child of God, after self-examination and true repentance of errors and sins, feels divine consolation, a holy, solemn joy, a freshness, as if the dew of heaven had come down upon the soul. Says the Apostle, Rejoice evermore. 1 Thess. v, 16. As sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. 2 Cor. vi, 10. Rejoice in the Lord always, and again I say rejoice. Phil. iv, 4. The word of God requires us to separate ourselves from the world, and leave its spirit, and the unrighteous practices of worldly men; yet it requires us to follow that which is good, both among ourselves, and to all men, to be patient toward all men, [1 Thess. v, 14, 15,] to walk honestly toward them that are without, [chap. iv, 12,] to recompense to no man evil for evil, to provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Rom. xii, 17, 18. The declarations of Christ and the apostles are very pointed in regard to worldly goods. Says Christ, "Lay not up for yourselves treasures on earth." "It is easier for a camel to go through the eye of a needle, than for a rich man to enter the kingdom of God." "Sell that ye have and give alms." The parable of the unjust steward, [Luke xvi,] teaches that men, with the right use of the unrighteous mammon, [riches,] may, in accordance with other declarations of the Saviour, secure the friendship of God, of Christ, and holy angels, who alone can receive them into everlasting habitations. Says Paul in his most solemn charge to Timothy, Charge them that are rich, . . . that they do good, that they be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life. While these pointed declarations and solemn warnings are evidently applicable to those who have a surplus, the Word teaches that we should "use this world as not abusing it," [1 Cor. vii, 31,] that those who have no other calling should labor, working with their hands, the thing that is good, that they may have to give to him that needeth, [Eph. iv, 28,] and that if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel. 1 Tim. v, 8. But let not those who possess from three to ten times the amount of property necessary to meet the wants of their households, seek to hide themselves behind these last quoted declarations, and neglect their duty, lest the language of the Apostle [James v, 1-3] be applicable to them. Fearful words! Go to, now, ye rich men, weep and howl for your miseries that shall come upon you. Your riches are corrupted, your garments are moth-eaten. Your gold and silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh as it were fire. Ye have heaped treasure together for the last days. The precious cause of our divine Master calls for means. It has ever been the duty of those who have been benefited by the gospel, to sustain its proclamation to others. This fact is abundantly sustained by the plainest scripture declarations. But our position in the end of time—a great work to do in a short time—calls for activity, means, sacrifices and persevering efforts such as have not been required of the Christians of past generations. Our specific work is to sound abroad the message of the Third Angel, which, in the chain of prophecy [Rev. xiv,] is the last merciful warning to dying men. We have no settled pastors over our churches; but our ministers are all missionaries, as were the early ministers of Jesus Christ, consequently they are most of their time deprived of the blessings of home. For Christ's sake, and for the salvation of their fellow-men, they sacrifice the society of dear ones at home, go forth into a cold, selfish world, and wear out their lives in preaching unpopular Bible truth. God bless them! But they must be sustained, and God has made it the duty of the church to support them, as they go on their mission of love. The shortness of time and the vast importance of the truth calls upon us in the most imperative manner to extend missionary labor. 1. We have a message of the most thrilling interest, attended with the most awful consequences. Read Rev. xiv, 9-12. 2. A wide field is before us. "Go out into the high-ways and hedges, and compel them to come in." Luke xiv, 23. The call is to all, professors and non-professors. It is an urgent entreaty, and solemn warning. 3. While a great work is before the church, the time that remains in which to accomplish it must be short. The last events of prophecy are being fulfilled, and the last warnings for the church are being given. At present, the West seems to be the great field of missionary labor. Much more has been done in the West, with the same effort, than has been done in the East, and the way is opening for still greater success. Efforts must be made in Illinois, Wisconsin, Iowa and Minnesota, to spread the truth there. "New fields of labor, entirely new, must be visited, and many will have to go a warfare at their own charges, or enter such fields with the expectation of bearing their own expenses." See Testimony No. 3. But little has yet been done by us to spread the truth in this great western field; very little means has yet been expended; but God has greatly blest our few and feeble efforts. We refer you to the frequent cheering reports of success from our western missionaries, given in the REVIEW. It is to be feared that we fail greatly to do our whole duty in sustaining laborers in this vast harvest field, and do not feel as grateful to God as we should in view of present success. The Seventh-day Baptists expend annually, according to their reports, [See minutes for their General Conference for 1858,] more than $4000 in sustaining Home and Foreign Missions, with very little success; yet they labor on with a perseverance which we should do well to imitate. Our ministers must be regarded as very economical in their expenses, and abundant in their labors. Most of them preach from two to three hundred discourses in a year. And it is a painful fact that they often suffer hardships, care and deprivation for want of means. While laboring so abundantly, they should be free from those embarrassments which now so often press upon them for want of means. Our ministers should have a competency to support themselves and families—all that is necessary to promote health and to enable them to exert the best influence possible. They should go forth to the great work to which the Master has called them, as free from worldly cares as means can make them, with publications to give to those who have not means to purchase. Well, what shall be done? Many are ready to respond, These messengers should be encouraged to move forward in that manner which warrants the greatest success, and the church must sustain them. But, how shall it be accomplished? These general appeals, and this trying to raise means to sustain the cause, without form or system, seems to be proving a failure, and something more definite and effectual must be done. We, therefore, brethren, urge upon your consideration the subject of Systematic Benevolence, 1. Because it is scriptural. "Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come." 1 Cor. xvi, 2. "For if there be a willing mind, it is accepted according to that a man hath, and not according to that he hath not. For I mean not that other men be eased, and ye burdened: but by an equality," &c., 2 Cor. viii, 12-14. "That the same might be ready, as a matter of bounty, and not of covetousness. But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give: not grudgingly, or of necessity; for God loveth the cheerful giver." 2 Cor. ix, 5-7. These texts relate to one purpose which the Apostle was endeavoring to accomplish, which was, to send relief to the poor saints which dwelt at Jerusalem. We may learn from Acts ii, 44, 45; iv, 32-37, the reason why such assistance was needed by that church. They had expended their means in the cause of God at the very commencement of the work, and were thus reduced to poverty. Hence when Agabus stood up at Antioch, and signified by the Spirit that there should be a great dearth throughout the world, "the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judea; which also they did, and sent it to the elders by the hands of Barnabas and Paul." Acts xi, 27-30. It was fifteen years after this, that Paul wrote to the Corinthians to engage them also in this benevolent22 work. In the text cited from 1 Cor. xvi. he proposes the method which should be adopted by the churches in the prosecution of this object. And in the texts quoted from the second epistle he shows the motives that should actuate them in this work. That the great Apostle succeeded in this effort appears from Rom. xv, 23-31. "But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia (Corinth was a city of Achaia) to make a certain contribution for the poor saints which are at Jerusalem." We have an account of Paul's visit to Jerusalem with this bounty for the saints. Acts xxi, 15. "And after those days we took up our carriages, and went up to Jerusalem." The word rendered carriage is literally baggage; and such was once the signification of the word in English. Thus much respecting the circumstances that stand connected with Paul's directions to the Corinthian church. It remains that we gather from these facts some instruction relative to our own duty. If Paul found it essential to complete success, that method should be observed in raising means for benevolent purposes, it is certainly not unreasonable to conclude that we should find the same thing beneficial in promoting a similar object. "Upon the first day of the week let every one of you lay by him in store as God hath prospered him," &c. This implies, 1. A stated time for the business; viz., the first day of the week. 2. The concurrent action of each individual; for he adds, "let every one of you" lay by him in store. 3. And this is not a public collection, but a private act of setting apart for the Lord a portion of what one possesses. 4. The amount to be given is brought home to the conscience of each individual by the language, "as God hath prospered him." How may we reduce to practice these excellent suggestions? We recommend the following plan, which we think all, with very few exceptions can adopt: 1. Let each brother lay by him in store on the first day of each week from two to twenty-five cents. 2. Each sister lay by her in store on the first day of each week from one to ten cents. 3. Also, let each brother and sister lay by him or her in store on the first day of each week from one to five cents on each and every one hundred dollars of property they possess. Each church may choose one of their number whose duty it shall be to take the names of those who cheerfully act upon this plan, and also the sums they propose to give each week, and collect these sums on the first of each month, and dispose of them according to the wishes of the church. Those scattered, and not associated with any church, can act for themselves, or for their households, in the same manner. If more convenient for farmers, and others to pay once in three or six months, let them do so. We urge Systematic Benevolence upon the consideration of all the friends of present truth, 2. Because it is reasonable. The lowest sums stated are so very small that those in the poorest circumstances (with very few exceptions of some widows, infirm and aged) can act upon this plan; while those in better circumstances are left to act in the fear of God in the performance of their stewardship, to give all the way up to the highest sums stated, or even more, as they see it their duty to do. This system binds no burdens on the poor, and leaves the rich without one reasonable excuse. The weekly donations are so small that no one really feels it, yet where all take a part, the amount is sufficient to fully sustain the cause in all its departments. To illustrate, we will suppose there are with us 10,000 Sabbath-keepers. And, suppose that among these there are only 2000 families, and suppose that they all use tea, and tobacco. [We are happy however to be under the necessity of supposing.] Ten dollars a year for each family would be a very low figure. The annual amount would be the handsome sum of $20,000. Now we have not more than thirty active messengers, who would devote their whole time and energies to missionary labor; and $10,000, one-half the above amount, or $333.33⅓ for each one would fully sustain them. Then here is left $10,000 to sustain the publishing department, in scattering our publications throughout the land. Thank God that it has been our privilege, as a people (though all have not acted upon it) to add to our faith virtue, knowledge and temperance, so as to dismiss the filthy weed, tobacco, and the useless herb, tea. But if the spirit of reform on these things had never entered our ranks, the poorest among us, who might be slaves to these slow poisons, would surmount every obstacle in their way of obtaining them, and would use them freely. The weekly amount would be only about twenty cents a week to replenish the tobacco and the tea, and all would contrive in some way to get them. And cannot even the poor among us give as much to sustain the proclamation of Bible truth as others, in like circumstances, sacrifice for tea and tobacco? Should all do no more than this, the facts and the figures before given show that the cause would be fully sustained. But the largest portion of our brethren can give to sustain the cause many times as much as the poor man expends for tea and tobacco, without feeling it. Again, here are those among us who are worth from five to twenty-five thousand. The small rates for systematic benevolence stated, would not call for only about one tenth part of their interest money, or a small share of the increase of their property. For a moment consider what these brethren have to do before they can begin to sacrifice. They will have to give from six to ten times as much annually as the above rates, before they touch the principal to begin to sacrifice. We as a people have professed to consecrate ourselves and our substance to the Lord, and have said that we are ready to sacrifice to advance the cause of truth. A very few have made some sacrifice of property; but as a body we have done no such thing. And it will be seen by the above statements, that with our present habits of industry and economy, the friends of truth can meet all the wants of the cause ten times over, before they could begin really to sacrifice. Then, let the professed friends of the cause cease for ever to bear testimony in regard to willingness to sacrifice, while there is want of means to sustain the cause. God knows all our vows and fair promises, and how we perform them. A record is kept in heaven, and by that record we shall be judged. "We want the truth on every point;
We want it too, to practice by;
Do thou, O Lord, our eyes anoint
With a fresh unction from on high." We urge the subject of Systematic Benevolence as a plan on which all may act in supporting the proclamation of the Third Message, 3. Because it is necessary. An end should be put to the painful statements of want of means, and appeals for help, which have so often appeared in the REVIEW. These things hurt the REVIEW, and are a blot on the cause; and the friends of so glorious a cause should not suffer it to be thus marred. If, then, system in raising the needed means to sustain the cause of Bible truth, is scriptural, reasonable and necessary, objections to it cannot be of much weight. We will however, notice some of them. First objection. "It is wrong to state the sums of our weekly benevolence for the future, as we cannot tell how we shall be prospered." Answer: The Apostle does not say, as the Lord shall prosper you each week; but "as the Lord hath prospered." He would not have them descend to all the particulars of each week's prosperity; but each give according to their present ability, as the Lord hath prospered them with property, health, or ability to acquire means. The farmer and many mechanics must take this general view of the subject. Second objection. "The plan suggested is to raise money to pay our preachers for their labors, while Paul's plan was to raise donations for the poor." Let us hear what the Apostle says on this point. Rom. xv, 25-27. "But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. It hath pleased them, verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things." Ah! verily! Paul's plan of systematic benevolence was to raise means to pay that which the Gentile churches owed their poor teachers at Jerusalem. And this is what we are pleading for, that the churches and brethren who have been partakers of the good word of God as they have listened to the present truth, should raise means to remunerate those ministers who have left their homes, and have gone out from Maine to Iowa to preach the Third Angel's Message, that they may be able to continue in the work of God, and carry the word of life to others who now sit in darkness. Third objection. "When we do alms it should be in secret, and should not sound a trumpet." Very well, it is hoped that in giving alms to the needy, all will carry out the principle laid down by our Master, and not be guilty of the sins rebuked by him in Matt. vi, 1-4. Says Paul, "He that giveth, let him do it with simplicity." But we are urging a system, in strict accordance with the teachings of the apostle Paul, to sustain those who preach the gospel, which he makes a matter of indebtedness. Did Paul give orders to the church at Corinth, which were in violation of the teachings of our Lord in regard to almsgiving? Never. It is to be feared that the common plea for secret giving, is but an excuse for giving little or nothing, and reminds us of the declaration of one who said, "What I give is nothing to nobody." Probably he told the truth. Satan would be highly gratified to see some very conscientious over-perverted pleas of some scriptures, and tie their hands in this way, and hinder them from acting with the body on plain declarations of the word of God. Fourth objection. "I am very poor, and what I could give would not be worth noticing." Hark! poor brother, or sister, and hear what the Master has said about the poor widow. Verily I say unto you, That this poor widow hath cast more in than all they which have cast into the treasury." Mark xii, 41-44. Jesus sat over against the treasury, and beheld how many of the people cast in much. The poor widow came along and threw in her two mites, which are nearly three cents. Jesus called his disciples. Peter, James, John, Andrew, Philip, Thomas, Bartholomew and Matthew, come here. Here is something for you to learn, to be handed down to the disciples of all coming generations. This poor widow cast more into the treasury than all the rich, who had each cast in much. It was only about three cents, yet it was more. It was not more money, no; but it was the greatest sacrifice, and would count more in heaven. Thank God, that the poor can lay up in heaven as great a treasure as the rich; therefore, Paul, in his plan, embraced all—"Let every one of you lay by him in store as God hath prospered him." In conclusion, we would say, that as we profess to be Bible Christians, the first and great object before us should be to maintain our high profession by corresponding works. "Faith without works is dead." God grant that this may be the decision of every one—"I will shew thee my faith by my works." James ii, 18. The commandments of God and the faith of Jesus have been proclaimed in the form of a special message for some ten years. The holy principles of this message have been solemnly urged upon the consciences of men, and it is time to look about us for good fruits in those who profess these principles. Is it not high time to look for a people who are bringing forth Bible fruits? Can we embrace in our fellowship those who have for years professed the message, and do not show Bible fruits? If we do, shall we not thereby lower the standard, and virtually encourage others to profess the faith and deny it in their works? Where, then, is our hope in putting forth efforts to bring others to a profession of the faith? Better let them be left without the truth, and a profession of it, than to profess faith, and deny23 it in works. But the message will not stop here. A testimony is ripening in the church which will sift it, and a people will arise who will act systematically, in union and in love, and who will show their faith by their works. Amen. J. W. Died, June 4th, 1859, of Consumption, Wm. Irving of Ross, Mich. aged 46 years. He embraced the present truth about two years ago. He grew in grace and the love of the truth, until he fell asleep. He leaves a wife and seven children to mourn his loss. Funeral services attended by the writer. Bro. E. Frisbie of Battle Creek, the aged father of Eld. Joseph B. Frisbie, was killed on the 17th, ult., five miles northwest of Mattawan, Van Buren county. He was riding with a man by the name of Merrills, on a lumber wagon without a box—one of the wheels struck a grub, which threw the driver from his seat in such a manner that he was run over and hurt considerably. At this the horses became frightened, and Bro. Frisbie, who was sitting near the front wheels, with his back to the horses, was thrown to the ground, one of the hind wheels, as he fell, striking his head immediately back of his right ear, and causing almost instant death. Bro. Frisbie was a few days more than 74 years of age at his sudden death. He had formerly been a Methodist, but embraced the Sabbath about two years since, was baptized, and has since walked with the church. The scattered condition of his worldly business when he embraced the Sabbath, at his advanced age, doubtless hindered his progress; but for a short time before his death, he expressed anxiety to settle his worldly affairs, and consecrate himself fully to the Lord. The funeral services were at the house of prayer in this city on the 19th, before a good congregation of brethren and citizens. The writer gave a short discourse on the words, Time is short, which seemed to impress all, especially the aged, with the fact, that time is indeed short. The xlviiith Psalm.
By E. B. Saunders
This psalm has been subjected to as many distortions and wrong expositions as it has had commentators; and is supposed by the nominal christians to refer to our Saviour's ascension after his resurrection, at which time they suppose he established his kingdom, and now sits as King of kings and Lord of lords upon his throne in heaven. For this reason the Roman Catholic church has ordained it to be read on Ascension Day. But where does it apply? In the past or in the future? Let us examine and see. "O clap your hands all ye people, shout unto God with the voice of triumph." It is inconsistent to suppose that all the people can shout with the voice of triumph until they have really triumphed over the last and worst enemy, death; and the kingdom of God is established on the earth. But why shout with the voice of triumph? "For the Lord most high is terrible; he is a great king over all the earth;" not only king over Palestine, but all the earth. But he is not yet King of kings, and reigning over all the earth, nor will he be so till the stone cut out without hands smites the image upon the feet, [see Dan. ii] or till the Son of man receives of the Ancient of days "a kingdom that all people, nations and languages should serve him," [Dan. vii] which will not be before the judgment is set and the books are opened. That he is not king over the earth now is evident from John xviii, 36, when the king expressly says "my kingdom is not of this world. . . . But now is my kingdom not from hence," or from this time forward. His kingdom will be the New Earth, his subjects the redeemed. When he is king he will subdue the nations under our feet; or in other words, when the heathen are given him for an inheritance, he will dash them in pieces and break them with a rod of iron. Then we can shout unto God with a voice of triumph. Just before Jesus comes he will lay off his priestly robes and put on the garments of vengeance. He will then cease to plead for fallen guilty man. Then there will be no intercessor, no one to cry, Spare, spare yet a little longer. Then Jesus will come as King of kings to save his people who have been appointed unto death. His arm will bring salvation. Doubtless this period will be one of deep anxiety to the chosen ones who are threatened with death; yet they can "shout unto God" for the Holy Spirit has written in their hearts that the atonement is made, the subjects of the kingdom are made up, the marriage of the Lamb is finished, and Jesus has received the kingdom. The next event of importance to the saints is the coming of Jesus in the clouds of heaven, with a shout and the voice of the archangel and the trump of God, [1 Thess. iv, 16, 17,] when they with the dead saints will be caught up to meet the Lord in the air. Their trials are now ended; they have escaped the appointed death, having been delivered in a wonderful manner. But how beautifully this is described by the Psalmist in verse 5. "God is gone up with a shout, the Lord with the sound of a trumpet." What next? "Sing praises to God, sing praises; sing praises unto our King, sing praises." And who would not sing praises to God as the cloudy chariot bears us off to the golden city? Then will the princes of the people be gathered together even the people of the God of Abraham, and all as one great family will shout praises to God and the Lamb on the Mount Zion. E. B. SAUNDERS. The Abomination of Desolation.
By E. C. Stiles
"When ye therefore shall see the abomination of desolation spoken of by Daniel the prophet (whoso readeth let him understand)." Daniel also says, "The wise shall understand." And we find they have understood, not only in our day, but even in the time of that great tribulation such as never was before or shall be again. At the time of the reformation, among other sufferers who left the church of Rome was one Leonhard Schoener, who afterwards became a Baptist preacher. He is said to have been a thorough scholar like Luther, and others, "who instructed many, yet fell by flame, captivity and spoil many days." He was beheaded and burnt at Rotenburg Jan. 1528. He left the following admonition for the consolation of all who suffer for the name of Christ. Mark what he says of the abomination. "We beseech thee, O eternal God! incline the ear of thy mercy, Lord of Sabbath. Thou Lord of hosts! hear our complaint, for great affliction and calamity prevail, and pride has come into thine inheritance. To it many pretended christians have united themselves, and have set up the abomination of desolation. In their rage they destroy the sanctuary of the christians. They have trampled it down and the abomination of desolation is worshiped as God. They have laid waste thy holy city, thrown down thy holy altar and murdered such of thy servants as they could apprehend. And now that we remain as a remnant, they have driven us with reproach and disgrace into all countries. We are scattered abroad as sheep that have no shepherd. We have to leave house and home, and be like the night birds that lodge in the rocks. Cave and cliffs are our chambers; they lay nets for us as for birds of the air. We retire to the forests, they hunt us with dogs. They lead us bound and captive, like lambs that open not their mouth. We are proclaimed as mutineers and heretics. We are led like sheep to the slaughter. Many are afflicted in bonds—their bodies putrefying. Some succumb under intensity of pain. Here is the patience of the saints on earth—thus we must be proved by suffering. Believers have been hanged on trees, butchered, hewn to pieces, secretly and publicly drowned; not only men, but old and young ladies have [sic] have borne witness that Christ is the truth, and the only way to eternal life." Martyr's Mirror, p. 352. Truly when men have treated God's children according to the above description, thinking to do God service by laying his church desolate and waste; father arising up against son, and son against father; mother against daughter, and daughter against mother, betraying one another and causing one another to be put to death; it must have been indeed according to the term used by Daniel an "abomination" in the sight of a just and holy God. Therefore he says "Be astonished O ye heavens at this and be horribly afraid; be ye very desolate saith the Lord; for my people have committed two evils; they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water." Jer. xi, 12. After they forsake God they add insult to injury by destroying his children and then in their broken cisterns which they hew out, they offer up their "forms of godliness without the power," which is only an abomination in his sight.