Earlier text: OUR FAITH AND HOPE;THE ORDER OF EVENTS IN THE JUDGMENT.
Our Lord has three grand offices assigned him in the Scriptures in the work of human redemption. When he was upon our earth at his first advent, he was that prophet of whom Moses spake, in Deut. xviii, 15–19. See also Acts iii, 22–26. When he ascended up to Heaven, he became a great High Priest, after the order of Melchisedec. Ps. cx; Heb. viii, 1–6. But when he comes again, he is in possession of his kingly authority, as promised in the second Psalm. It is by virtue of this office of king that he judges mankind. Matt. xxv, 34, 40. The transition from our Lord’s priesthood to his kingly office, precedes his second advent. Luke xix, 11, 12, 15. It takes place when his Father sits in Judgment, as described in Dan. vii, 9–14. 1. The nature of the words addressed by the Father to the Son, when he crowns him king, shows that coronation to be at the close of his priestly office. Ps. ii, 6–9: “Yet have I set my king upon my holy hill of Zion. I will declare the decree; the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel.” It is manifest that the giving of the heathen to the Son by the Father, is not for their salvation, but for their destruction. It could not, therefore, take place at the ascension of Christ, when he entered upon his priesthood, but must be when the work of that priesthood is finished. Daniel has placed the coronation of Christ at the Father’s judgment-seat. And to this fact the words of the second Psalm perfectly agree. The priesthood of Christ is closed when the scepter of iron is placed in his hands. The number of his people is made up, the work for their sins is finished, and their salvation rendered certain, when all the rest of mankind are delivered into his hands to be broken by the scepter of his justice. But this cannot be till our Lord, as priest, has blotted out our sins, at the tribunal of his Father. For when the wicked are given into the hands of Christ, to be destroyed, it is plain that there is no farther salvation for sinners. When our Lord accepts the iron scepter of justice, he can no longer fill the office of priest, to make atonement for sins. His whole priestly office is finished when he is thus crowned by his Father. But this coronation, which is described in Dan. vii, 9–14, is simply the transition from the priesthood of Christ to his kingly office. It is plain that our Lord’s priesthood is brought to a conclusion at the time when the Ancient of Days sits in Judgment. We need him as priest to confess our names at that tribunal, and to show from the record of our lives that we have perfected the work of overcoming, so that our sins may, by the decision of the Father, be blotted out, and our names retained in the book of life. But when the people of God have thus passed the decision of the investigative Judgment, their probation is closed forever, and their names being found in the book of life, when all that have but partially overcome, are stricken therefrom, they are prepared for the standing up of Michael to deliver his people, and to destroy all other with the scepter of his justice. 2. The priesthood of Christ continues till his enemies are given him to be destroyed. Ps. cx, 1–7: “The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent. Thou art a priest forever after the order of Melchisedec. The Lord at thy right hand shall strike through kings in the day of his wrath. He shall judge among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries. He shall drink of the brook in the way: therefore shall he lift up the head.” The words of verse 1, “Sit thou at my right hand until I make thine enemies thy footstool,” and of verse 4, “Thou art a priest forever after the order of Melchisedec,” are addressed by God, the Father, to Christ, when he enters upon his priestly office, and are equivalent to saying that in due time he should have his enemies given him to destroy, viz., at the close of his work of intercession. For this reason it is, that Paul represents him as sitting at the Father’s right hand, in a state of expectancy. Heb. x, 13. But the words of the second Psalm, bidding him ask for the heathen, to destroy them, cannot be uttered till he finishes his work of intercession. It appears that our Lord announces the close of his intercession, by saying, “He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still.” Rev. xxii, 11. In response to this declaration of the Intercessor, announcing to his Father the close of his work, the Father bids the Son ask of him the heathen that he may devote them to utter destruction. And in fulfillment of the Son’s request, the Father crowns him king, as described in Daniel vii, 9–14, as he sits in Judgment, and commits the Judgment into his hands. 3. Christ, as our high priest or intercessor, sits at the right hand of the Father’s throne, i. e., he occupies the place of honor in the presence of one greater, till he is himself crowned king, when he takes his own throne. The position of the Saviour as high priest cannot be one invariable, fixed posture of sitting. Indeed, although Mark says (chap. xvi, 19) concerning our Lord “that he was received up into Heaven, and sat on the right hand of God,” yet it is said of Stephen that “he being full of the Holy Ghost, looked up steadfastly into Heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, ‘Behold, I see the heavens opened, and the Son of Man standing on the right hand of God.’” Acts vii, 55, 56. Some time after this, Saul of Tarsus had an actual interview with Christ, that like the other apostles he might be a witness in person to the fact of his resurrection. 1 Cor. ix, 1; xv, 8; Acts ix, 3–5, 17, 27; xxii, 6–8, 14; xxvi, 15, 16. The fact that Stephen saw our Lord standing at his Father’s right hand; and that after this, Jesus did personally appear to Saul to constitute him a witness of his resurrection, which, in order to be an apostle, he must be, is not inconsistent with the mandate of the Father, “Sit thou at my right hand, until I make thine enemies thy footstool.” The Hebrew word yahshav, rendered sit in Ps. cx, 1, is used an immense number of times in the Old Testament, and is in a very large portion of these cases rendered dwell. Thus (Gen. xiii, 12) “Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain.” Again (Gen. xlv, 10), “And thou shalt dwell in the land of Goshen.” Also, “David dwelt in the country of the Philistines.” 1 Sam. xxvii, 7. These examples could be extended to great length. And kindred uses of the word are very numerous. But it is to be observed that Abraham, and Lot, and Jacob, and David, the persons spoken of in these texts who dwelled, or as rendered in Ps. cx, 1, who sat in the places named, were not, during the time in which they acted thus, immovably fixed to those several places, but were capable of going and returning during the very time in question. And the Greek word kathizo, used in the New Testament for Christ’s act of sitting at the Father’s right hand, though more generally used in the sense of sitting, is also used precisely like yahshav in the texts above. Thus it is used in Acts xviii, 11, where it is said of Paul, that “he continued there [at Corinth] a year and six months.” But though that was Paul’s abiding place during that period, it is every way probable that he visited other places for occasional preaching during the time. When our Lord went away, it was not simply that he should act as intercessor for his people. He also had another work to do. He says: “In my Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself: that where I am, there ye may be also.” John xiv, 2, 3. We cannot doubt that this work is wrought under our Lord’s personal inspection; and it is performed during the period that he is at the Father’s right hand. The expression, “right hand,” is especially worthy of attention. In defining the Hebrew word yahmeen, i. e., right hand, Gesenius says: “To sit on the right hand of the king, as the HIGHEST PLACE OF HONOR, e. g., spoken of the queen (1 Kings ii, 19; Ps. xlv, 9.), of one beloved of the king and vicegerent of the kingdom. Ps. cx, 1.” When our Lord spoke of going away to intercede for his people, he said: “I go unto the Father; for my Father is greater than I.” John xiv, 26–28. In fulfilling his office of intercessor, or high priest, he has the highest place of honor in the presence of a greater, assigned him; for he sits on the right hand of his Father’s throne. He is not, however, to sustain this relation always. It lasts while he pleads for sinful men. When it ceases, the impenitent are to be made his footstool, and the dominion, and glory, and kingdom, being given him, he sits down upon his own throne. Rev. iii, 21. This gift of the heathen to Christ, is when the Father sits in Judgment, as we have seen from Dan. vii, 9–14. We can well understand, that at this tribunal the question is determined as to who has overcome, and, that being settled, all the others are given to Christ to be broken with his iron scepter. The determination of the cases of the righteous in showing that they have perfected the work of overcoming, and that they are worthy to have their sins blotted out, is the final work of our Lord as high priest. When this is accomplished, his priesthood is closed forever, and he assumes his kingly throne to judge his enemies and to deliver and reward his saints. 4. The Saviour, being crowned king at the close of his priestly office, begins the exercise of his kingly power by delivering his people, and by bringing to trial, and pronouncing judgment upon, and executing, his enemies. The one hundred and tenth Psalm, though it speaks very distinctly of the priesthood of Christ, enters even more largely into the exercise of his kingly office. It very clearly reveals the fact that our Lord acts as judge by virtue of his kingly authority. Thus verse 1 assigns to him as priest, the place of honor at his Father’s right hand, limiting his priesthood, however, by an event which changes his office from priest to king. Verse 2 states the very act of making Christ king, and making his enemies his footstool. Thus it says: “The Lord shall send the rod of thy strength out of Zion; rule thou in the midst of thine enemies.” The first clause of this verse is parallel to Ps. ii, 6: “Yet have I set my king upon my holy hill of Zion.” The heavenly Zion (see Heb. xii, 22; Rev. xiv, 1) is the place of Christ’s coronation. The last clause is the very words of the Father to the Son, when he crowns him king. This is sufficiently obvious from our common English version. But it is made still more evident from the French translation of David Martin, in which the two clauses are connected by the words, “in saying.” Thus: “The Lord shall transmit out of Zion the scepter of thy strength, in saying: Rule in the midst of thy enemies.” Our Lord being thus inducted into his kingly office, and proceeding to the exercise of his power against his enemies, the next verse states the sympathy of his people with this work: “Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.” Instead of “the day of thy power,” Martin’s French Bible reads, “The day that thou shalt assemble thy army in holy pomp.” This is the time when the Son of Man descends in power and great glory, and the armies of Heaven, i. e., all the holy angels, attend and surround him. Matt. xxiv, 30, 31; 1 Thess. iv, 16–18; Rev. xix, 11–21. The people of189God are to unite with Christ in his rule over the nations of wicked men. Rev. ii, 26, 27; Ps. ii, 6–9. The morning, of this verse, must be the morning of the day which it mentions. One of the earliest events of that day is the resurrection of the just, when, like their Lord, they are born from the dead to life immortal. Rev. xx, 4–6; Luke xx, 35, 36; Col. i, 18; Hosea xiii, 13, 14; 1 Cor. xv, 42–44, 51–54. The fourth verse of this Psalm confirms the priesthood of Christ with an oath. His prophetic office is the subject of solemn promise. Deut. xviii, 15–18. His priesthood is established by an oath. Ps. cx, 4. His kingly office is the subject of a fixed decree. Ps. ii, 6, 7. But the forever of his priesthood, as expressed by this verse, is limited by the fact that at a certain point of time he is to cease to plead for sinful men, and they are to be made his footstool. It is important to observe that there are in this Psalm two Lords, the Father and the Son. One in the original is called Jehovah; the other is called Adonai. The word LORD in small capitals is used for Jehovah. But the Lord at his right hand (verse 1) is Adonai, the Son. So we read of the Son in verse 5; “The Lord at thy right hand shall strike through kings in the day of his wrath.” This will evidently be in the battle of the great day of God Almighty. Rev. vi, 15–17; xix, 11–21, Isa. xxiv, 21–23. Our Lord does not thus destroy his enemies by virtue of his kingly office until he has first judged them, for one of the first acts of his kingly power is to proceed to the judgment of his enemies. He represents himself as judging by reason of his kingly office. Matt. xxv, 34, 40. It is in the exercise of this power that he judges his enemies. So verse 6 reads thus: “He shall JUDGE among the heathen, he shall fill the places with the dead bodies; he shall wound the heads over many countries.” This is his work in the day of his power, and to this work his people shall consent. Verse 3. This is indeed the great day of his wrath, and none will be able to stand except those whose sins are blotted out. The wicked kings of the earth shall fall before him when he is King of kings and Lord of lords. Instead of saying, as does our version, “He shall wound the heads over many countries,” Martin’s Bible uses the singular number, and says, “the CHIEF who rules over a great country.” This is a plain allusion to Satan. The Hebrew word rendered wound in this text is by Gesenius defined thus: “To smite through and through; to dash in pieces; to crush.” And such will be the punishment of Satan when the God of peace shall bruise the prince of darkness under the feet of his people. Rom. xvi, 20; Gen. iii, 15; 1 John iii, 8; Heb. ii, 14. These passages clearly mark the transition from the priesthood of Christ to his kingly office. Human probation closes with the priesthood of Christ. Those who are found in their sins after our Lord has taken his kingly power, must be destroyed as his enemies. His priesthood terminates when he has obtained the acquittal of his people, and secured the blotting out of their sins at the tribunal of his Father. Then and there he is crowned king; and from that coronation scene he comes as king to our earth to deliver all who at that examination of the books are accounted worthy to have part in the world to come, and in the resurrection of the just. Dan. vii, 9, 10; xii, 1; Luke xx, 35, 36; xxi, 36. REPORT FROM BRO. BYINGTON.
By John Byington
I left Leslie, Oct. 28, for Gratiot County. It was night when I arrived at Bro. Richmond's, in Greenbush. The rain, and other causes that I need not mention, prevented my getting to my appointment that evening at Bro. Sewy's. Next morning, six of us in a lumber wagon, left to meet with the church in Ithaca on the 30th and 31st. I had five meetings with them. They have been in peril by false brethren; but a deep feeling was in our meetings, with the honest ones, to strive more than ever to overcome. The following week, including Sabbath and first-day, Nov. 6 and 7, I had seven meetings with the church in Alma. We had the ordinances, and two were baptized. Here some were laboring under discouragements; but the Lord was a present help in time of need. The 8th, held an evening meeting and celebrated the ordinances in Greenbush.190 The 9th and 10th, evening meetings in Owosso. There are some faithful ones here, who meet weekly on the Sabbath to worship God. Sabbath, the 13th, I was with brethren in Saginaw County, at their Quarterly Meeting in Chesaning. We had three meetings and the ordinances. A good interest was manifest, especially as we commemorated the humility and sufferings of our dying Lord. The 14th, I had an evening meeting with brethren in Leslie, who are a part of the church at Jackson. If all here were in working order, the number is sufficient for a church by themselves. Monday, the 15th, I returned home, after an absence of five weeks. In this time, I have held thirty-four meetings. I feel somewhat worn at present, but hope still to labor on the little time left. THE CLOSING MESSAGES.—NO. 17.
By R. F. Cottrill
The third evidence we notice of the truth of the proclamation of the fall of Babylon in 1844, as applied to the churches self-styled evangelical, is their rapid descent in morality since that time; showing that God has left them to follow their own ways, and fill up the measure of their iniquity. The practice, so universal in the churches at the present time, of gambling for religious purposes, and of appealing to the depraved appetites, pleasures, and propensities of the ungodly, to raise money for God, was not generally known, but was in its incipient stage, in 1844. Previous to that time, the most of our staid church members would have been shocked at the thought of a religious ball, or a party for feasting, plays, and pleasures, such as the carnal mind loves so well, in order to gain the trash of “lovers of pleasures more than lovers of God,” for the purpose of building churches, or the support of the ministry. But how changed! It is now familiar as household words everywhere. I am not speaking of things with which my readers are unacquainted. It was a doctrine of the “mother” that the end sanctifies the means. Therefore it would be right to lie to advance the truth, and resort to mercenary means to raise money for the church. “As is the mother, so is her daughter.” Who cannot see a fast-increasing family likeness? The church of Christ is a missionary society. It is her business to raise means and send out ministers to preach a free gospel freely to those that are without. But how perverted is the divine plan with the churches of the present day! Instead of using their means to support men to answer the divine call: “Go ye into all the world and preach the gospel to every creature,” with this motto, “Freely ye have received, freely give,” a church will call a minister to come and take the pastoral charge of themselves, provided they can induce the outside world to help them, being too poor or covetous to pay the whole themselves. The question now is, How shall we induce worldlings who have no interest in religion to do their part! An appeal must be made that will reach their sin-perverted tastes and feelings—an appeal to their appetites and desire for sinful pleasures. This is a feasting age, like that of Noah. There is a relish for feasting and frolic, for the giddy dance and exciting games of chance. If you would reach their pockets, you must cater to their appetites and propensities. So get up a grand entertainment. Though States have made laws against lotteries and other forms of gambling, what harm can there be in using them in the holy cause of religion? Away with your antiquated scruples! Bring in the lotteries and raffles, the ring-cakes, and grabbags, the post-offices, and fish-ponds, and every invention which will induce all to cast in and stand their chance, and let music, mirth and dancing beguile the midnight hours, and pave with carnal pleasures the way to death. Again, look at the religious press of our day. Not only advertising the worse than worthless quack nostrums of the day, which can only pave the way to drunkenness, but puffing them as wonderful discoveries, and also noticing favorably the fictitious reading of the day that is poisoning the minds of the people, as the drugged stimulants of quacks is poisoning their bodies. Yes, behold a minister in high standing, giving his influence to the corrupting literature of the times, by writing a novel to be published in a paper devoted to that class of writing, then consenting to have it dramatized for the theater, and then advising parents, not to send their children to the theater, but to go with them. Of the theater, Pollock truly said, “From first to last it was an evil place;”
and Mr. Beecher admits it by implication, in advising that the young should not go alone, and hence would have parents give their presence and influence to the evil. The following items of news which have recently been going the rounds of the press will give some idea of the downward tendency of the churches at the present time. “At the Unitarian convention in Belfast, Rev. Mr. Savary, of Ellsworth, in his essay on the Sabbath question, argued that the Sabbath should in part be a day of recreation and amusement. He maintained that the church edifices should have attached to them a building fitted up with all the paraphernalia of a theater, ball room, billiard saloon, restaurant, and reading room, which should be made available on the Sabbath. He thought the church ought to thus throw around common amusements the sanctities of religion. Some of the members favored Mr. Savary’s views, while a few denounced them.” “A Boston paper says that the Baptists have a social club, and the Congregationalists are going into the same thing. In England, Archdeacon Dennison thinks it will be a good thing to have games of ball between the services on Sunday.” It is becoming more and more evident continually that the churches are in a fallen state, and are rapidly descending in point of morality. And the test from the word of God which the third and last message brings to bear upon the people, is developing the fact, by showing how lightly they esteem the doctrines of the Bible, and how ready they are to follow the example of the Roman Apostasy, which they call Antichrist, in setting aside its requirements, and making laws for themselves, to supersede them. “He is Antichrist that denieth the Father and the Son.” The following item will show how Protestants can “dispense” with Jesus Christ by a vote: “The Unitarian church in New Bedford, Mass., has voted to dispense with the bread and wine in the commemoration of the Lord’s supper.” But we dwell no longer upon this sad and inexhaustible theme, but proceed to the examination of the third and last message. R. F. COTTRILL. BRIEF THOUGHTS.
By JOS. CLARKE
RETIREMENT for reading, meditation, and prayer, is necessary to fit us for doing good to our fellow-men, whether we labor in a public or private life. If you would write, do it when you have something to say, not when you can spare the time. The most important plans and thoughts may be rendered useless by being forgotten; therefore note them upon paper. The only true way to know how well off one is, is to make the best of everything. If you would be useful, do good when an opportunity occurs; neglect not one chance of benefiting others, if it is in your power. If you are lavish of anything, be so of good deeds. Living near to God, we are surprised that we could so long live at a distance from him. What light, what joy, what peace, what comfort it imparts. But when we grope in darkness, how strangely it is forgotten that a little before we were so highly privileged. The Christian who departs from God, soon becomes no Christian; he becomes a sinner, intensely so. Of all God's attributes, his long-suffering seems the most wonderful to the contrite heart. The world looks small, and Heaven large, to the Christian; and Heaven looks small, and the world large, to the sinner. Reader, on which side are you? The mercy of God falls like the rain upon all. Being so full and free, it is despised. When it ceases it will be valued. The events of the world's closing history hasten, just as the waters of the Niagara river hasten when near the falls. Men generally look for great events at hand, and each one hopes that these events will be fortunate for him; so they leave the matter. Satan is satisfied if he can influence men to laugh when they should weep and mourn. Few realize the power of example. If parents could do this, more than half the difficulty of training the young to virtue would be overcome. A bad temper in a parent, is communicative to the child like the leprosy; and children cannot thus be so much to blame if they manifest the same temper toward each other. STOLEN THOUGHTS.
By M. W. Howard
“Unfortunately, many persons inherit thought, religious thought with the rest, as it were ready worn, hardened, and annealed, and so well worked, that the heirs seldom take the trouble to unwind their inheritance, and trace it to its source. So they go on in the same groove, until at last it gets so narrow and deep, that some child, born into it, finds the channel of thought so far down that he feels suffocated, and longs to get up to the level of his own soul, and start out on a new and fresh trail across the plain of existence.” As I read the foregoing quotation, the query was suggested, What constitutes a Christian? One writer has said, “The children of Christian parents should be expected to grow up Christians, without ever thinking otherwise.” Now this is true; yet we ask for more than the semblance of Christianity. There is a solemn danger in the present day to the children of Christians. They often grow up zealously attached to the sects of their parents, and in due time feel impressed to connect themselves with the church, as the visible expression of their Christianity; and often with an “empty lamp,” slumber in fatal security. Thus securely sleeping for a time, without oil, they waken to become discouraged by their repeated failures in their attempts to imitate vital Christians. Satan, ever prompt, whispers, “Delusion, myth, or sham,” and too often their lamp is snuffed out in infidel darkness! “What convulsions must then be in one’s heart, when those over-wrought fancies die out, and there come in gloomy reaction, questionings, misgivings, and doubts,” if not antagonism and hatred! But if Christ and his salvation be really in the heart, it will necessarily flow forth in a righteous life; for cause cannot fail to produce effect. And what constitutes Christ a saviour is that “he saves his people from their sins”—and resulting from this “saving” comes salvation from the consequences of sin, and the felt want of the mind is obtained, not as an aim, but as a result. Solidity and firmness of religious character is thereby attained, resting upon the firm foundation of the immutable truths of God. “The Stumbling-block,” was the title of a well-written and well-meaning article that came under my notice not long ago. The following paragraph is its introduction. “‘Endless punishment is an absurdity,’ say flippant declaimers against the clear statements of the Bible;—endless suffering in a benevolent administration is absurd and impossible!’ And such bold assertions have been echoed and re-echoed, until good men, who have no wish to disbelieve the Bible, have been disturbed by them and shaken in their belief.” At first view, this would seem occasion only of regret. Or if it occasion rejection of the Bible, or of Christianity, it is greatly to be deplored. But if it lead to investigation of the true teachings of Scripture, then good, not evil, is accomplished; for all should be led to think for themselves, and be able to affirm whereof they believe; thus fixing that stability and firmness of which I have spoken, and avoiding the wavering that stands confessed, in the suggestion to Puncheon, the great speaker, that he “stick to rhetoric and sentiment, for his arguments for Christianity, were enough to make a thinking man skeptical.” Now this should not be, nor do I believe it would be, only that mankind have suffered their theological biases to warp their judgment; or, in the words of Christ, “are teaching for doctrine the traditions of men.” The amusements and recreations which are lawful and innocent, are those, and only those, which tend to promote health of body, vigor of mind, purity of soul, and thus qualify for a better discharge of higher and more important duties. We consider all amusements or pastimes, which tend to stimulate the passions unduly, excite impure emotions, and corrupt the heart, sinful, and to be strictly avoided. “Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass by it, turn from it, and pass away.” Prov. iv, 14, 15. Every diversion, beloved reader, attended with dissipation, cruelty, immorality, and impiety,—everything giving pain to a fellow-creature, everything tending to vitiate or pollute the mind, or render it indisposed to devotion,—must be wrong and strictly avoided. We have no right to visit any place of amusement from which we cannot return to our closets with as ardent a flame of holy devotion as when we left them. Some of the amusements we consider lawful and innocent, and which may be safely recommended to persons enjoying health, strength of body and mind, are gardening, walking and riding, sacred music, drawing, painting, botany, a survey of natural and artificial curiosities, the use of the globe, the telescope, the microscope, useful company, agreeable conversation, and entertaining books. “Let us not so wrong and vilify the bounties of Providence, as to allow for a moment that the sources of innocent amusement are so rare that men must be driven, almost by constraint, to such as are of doubtful quality. On the contrary, such has been the Creator’s goodness, that almost every one alike, of our physical, intellectual, and moral faculties—and the same may be said of the whole creation which we see around us—is not only calculated to answer the proper end of its being, by its subserviency to some purpose of solid usefulness, but to be the instrument of administering pleasure. “Our Maker, also, in his kindness, has so constructed us, that even mere vicissitude is grateful and refreshing—a consideration which should prompt us often to seek, from a prudent variation of useful pursuits, that recreation for which we are apt to resort to what is altogether unproductive and useless. “Yes, rich and multiplied are the springs of innocent relaxation. The Christian relaxes in the temperate use of all the gifts of Providence. Imagination, and taste, and genius, and the beauties of creation, and the works of art, lie open to him. He relaxes in the feast of reason, in the intercourse of society, in the sweets of friendship, in the endearments of love, in the exercises of hope, of confidence, of joy, of gratitude, of universal good will, of all the benevolent and generous affections, which, by the gracious ordinance of our Creator, while they disinterestedly intend only happiness to others, are most surely productive to us of complacency and peace.” We might mention numerous other things equally innocent and useful; but this is sufficient to prove how easy we may be amused without running after the silly frivolities of an unsanctified world, and which, under the pretense of enjoying necessary recreations, debase our nature, and involve us in misery. A passion for amusements wastes time, enfeebles the body, dissipates the mind, destroys usefulness, and leads to great expense. “He that loveth pleasure,” says Solomon, “shall be a poor man.” The most popular amusements are inconsistent with the principles of Christianity, hazardous to the soul’s life. No question is exciting greater interest in the Christian public, than that of amusements, or pleasure-seeking. We read that the “joy of the Lord is your strength,” and that our rejoicing must be in God to make it a religious joy. It is not a religious joy where professedly religious men indulge in gratifications that are worldly and frivolous.—Earnest Christian. CONFIDENCE IN THE TRUTH.
By M. P. Stiles
“STABLISH your hearts; for the coming of the Lord draweth nigh.” These words are addressed to those who live at the close of time. They seem to imply a necessity of becoming established, not only on all the truths of God’s word, but the particular truths for that particular time, and the evidences that God has chosen whom he will, to lead out in the last work to be done for a fallen people. When I look at the crooked paths made by some of those who claim to be ensamples to us, I am led to exclaim, And must we follow in their footsteps? shall we deny the Lord that bought us, by refusing to receive aid from those whom he has sent to aid us in our extremity? How expressive are the words to Aaron: “Make us gods to go before us; for, as for this Moses, we wot not what has become of him.” Oh! if they had established their hearts on the evidences the Lord had given them that he had chosen his servant Moses to lead them out of bondage, they would not have been so ready, as soon as he was out of sight, to worship idols. Dear brother or sister, who has this criticising or murmuring spirit toward our weary leaders, think how displeasing to God were the murmurings of the children of Israel, and try the spirit you are of, for many spirits have gone out into the world. I thank God that all there is of me is in perfect sympathy with this cause, and with those who are burdened with the care of it; and hereby I know that I love God, because I love these, his dear children, and it is my daily prayer that I may so closely follow the blessed Pattern that I may more nearly resemble them in love to God and to my neighbor. May God deliver me from the spirit of ancient Israel. Eternal life never looked so dear to me as now. The pathway never looked so bright to me in the distance. I never was so determined to obtain the gold that will abide the fire, and the white raiment, as now. I have all confidence that should God’s chosen servants err as did Moses, he will take care of them and his cause. Dear brethren in Christ, we are almost home. Let us remember that “every man’s work shall be made manifest; for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.” Manners easily and rapidly mature into morals. As childhood advances to manhood, the transition from bad manners to bad morals is almost imperceptible. Vulgar and obscene forms of speech keep vulgar and obscene objects before the mind, engender impure images in the imagination, and make unlawful desires prurient. From the prevalent state of the mind, actions proceed, as water rises from a fountain. Hence what was originally only a word or a phrase, becomes a thought, is meretriciously embellished by the imagination, is inflamed into a vicious desire, gains strength and boldness by being always made welcome, until at last, under some urgent temptation, it dares, for once, to put on the visible form of action; it is then ventured upon again and again, more frequently and less warily, until repetition forges the chains of habit; and then language, imagination, desire, and habit, bind their victim in the prison-house of sin. In this way profane language wears away the reverence for things sacred and holy; and a child who has been allowed to follow, and mock, and hoot at an intemperate man in the streets, is far more likely to become intemperate himself than if he had been accustomed to regard him with pity, as a fallen brother, and with sacred abhorrence, as one self-brutified or demonized. So, on the other hand, purity and chasteness of language tend to preserve purity and chasteness of thought and of taste; they repel licentious imaginings; they delight in the unsullied and the untainted, and all their tendencies and aptitudes are on the side of virtue.—Horace Mann. WM. S. INGRAHAM
By Wm. S. Ingraham
As Bro. Pierce has said nothing in relation to our good camp-meeting in Minnesota, I wish to write a few lines. After calling long, and praying much, we were permitted to see the faces of Bro. and Sr. White, accompanied by Brn. Andrews and Ertzenberger, and hear their voices in the proclamation of the truth on the camp-ground. We were glad that they did not have to meet opposing elements in our State, but our brethren were ready to take hold of the work with them. Bro. and Sr. White have ever lived in the hearts of Sabbath-keepers in Minnesota, and still more since the camp-meeting. Freedom was enjoyed by those who preached the word. Especially did we feel grateful to our Heavenly Father for raising up Bro. White from feebleness of mind and body, and arming him with strength physically and mentally to proclaim the present truth as clearly, if not more so, than at any time in the past. Every sermon was interesting and profitable, to both the church and world. Sr. White’s sermon on Sunday was listened to by all with great attention. This camp-meeting makes us long for another, and we shall have everything in readiness to enjoy another like season next June, requesting Bro. and Sr. White, and such help as they think proper, to attend. We were sorry that all our brethren did not learn the change of the time in the appointment. Quite a number started for the meeting one week too late, and one brother came eighty miles (fifty, on foot) and reached the place after the close of the meeting. But may the Lord reward them for their labor. ALICE K. GOODRICH
By Alice K. Goodrich
DEAR BRETHREN AND SISTERS: I have often thought I would like to write a few lines for the REVIEW, but feeling my weakness, I have neglected it; but when I think how many times my heart has been cheered while reading the many testimonies from the brethren and sisters, I feel that perhaps I may be allowed to bear my feeble testimony in favor of present truth. It has been some time since I commenced to keep the commandments of God and the faith of Jesus. I feel that I can never tell the feelings of gratitude I owe to God for opening the eyes of my understanding to see the truth; and I can say that never did the light that is shining upon the remnant people of God look so precious to me as it does now. My determination never was stronger to live out the truth, in all its parts, than at the present time. We are living in a solemn time, when Satan is doing all in his power to draw us from the right way; but it is my earnest prayer that I may be enabled to withstand all his temptations, and go through with the remnant people of God to Mount Zion. I love all the truths of the third angel's message, and the testimonies to the church never looked so good as now. I believe they are just what we need to prepare us for the trials in the future. Oh! may I heed their teachings, and in the day of God's wrath be found with his redeemed people. Pray for me.