Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 11, 1869
CONVERSION.
By Albert Stone
BY ELD. ALBERT STONE.
TEXT.—Jer. iv, 3. “For thus saith the Lord to the men of Judah and Jerusalem, Break up your fallow ground, and sow not among thorns.”
This text enjoins the duty, and illustrates the nature of conversion or sanctification. This is a subject of vital importance, and is too little understood by most Christians. There is a tendency to make religion a superficial thing, to build hopes for eternity on a sandy foundation, to seek the remedy without a knowledge of the nature and extent of the disease, to expect a harvest from seed sown upon uncultivated unsubdued soil.
First, there must be a preparation of heart to receive the gospel.
The farmer does not sow his grain in the uncleared forest. Much painful labor and expense is necessary to clear away the natural growth of timber, root out noxious weeds that would choke the tender grain, and break up and pulverize the soil to a suitable depth, that the seed may find a genial reception, so as to germinate, and gradually mature into a rich harvest to gladden the heart of the husbandman.
Equally necessary is it that the good seed of the kingdom, which is the word of God, when sown in the hearts of men, should fall upon good ground that has been well and faithfully prepared to receive it.
This important truth is forcibly illustrated in our Lord’s parable of the sower. Matt. xiii, and Luke viii: “A sower went out to sow his seed; and as he sowed some fell by the way-side; and it was trodden down, and the fowls of the air devoured it. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. And some fell among thorns; and the thorns sprang up with it, and choked it. And other fell on good ground, and sprang up, and bare fruit an hundred-fold.”
This parable represents four classes of persons who hear the word of God, and are favored with the means of salvation; only one of which attains to, and maintains, a truly converted state, and bears fruit unto salvation. They are all influenced by the word, and most of them make a profession, join the church and expect to be saved. Yet three of those classes are fruitless professors, bear no fruit that comes to maturity, and will meet a sad disappointment in the great day of God.
Now it is of the greatest importance that a close and searching inquiry be made as to the cause of so many deceptions and failures. The failure to bear fruit, of the three classes first named in the parable, is manifestly on account of the unprepared state of the soil on which the seed is sown.
The productiveness and consequent success of the fourth class in the parable, is manifestly because the seed was sown on good ground, that had been carefully prepared for its reception.
It should be borne in mind that the responsibility for unfruitfulness rests on those who hear the word of God.
The first class in the parable is represented by seed that fell by the way-side. It proved a failure as might be expected. Yet in a corresponding case of infinitely more importance, thousands will vainly expect to be successful, and risk their souls and feel safe, where if it were but a few dollars they would be alarmed, and bestir themselves to make it more secure.
The unfruitfulness of the second class of hearers in the parable is represented by seed sown upon a rock, where no one could reasonably expect any increase. The one who should literally do this, would, in the time of harvest, beg and have nothing. Yet many risk their souls upon ground equally untenable.
The unfruitfulness of the third class is represented by one who should foolishly sow his seed among thorns. Nothing could be more unwise in worldly matters, than to spend time and labor in such an enterprise. Yet a corresponding course is pursued by many in regard to their eternal interests.
Let us be thankful that the Lord, in this parable, has spoken of one successful class; one class in four, that exercise common wisdom, prudence and foresight; one class that work, while others rejoice, that see, while others are blind, that hear, while others are deaf; one class that work, while others feel that they have little or nothing to do; that return from their labor with joy, bringing their sheaves with them, while others utter the bitter lamentation, “The harvest is past, the summer is ended, and we are not saved.”
We learn from this parable that a large majority of those who hear, and are wrought upon by the word of God, in whose hearts the incorruptible seed is sown, and who are moved upon to profess religion, do yet lack the essential properties of true conversion, and consequently of consecration to the Lord’s service.
A desire to be saved, together with a partial breaking off from outbreaking sins, constitutes the sum total of their religion. To be fellowshiped by the church, they take as good evidence that they are in a fair way to be saved, and this is about the hight of their religious aspirations. The cares of this world and the deceitfulness of riches choke the word, and they become unfruitful. Eternal life is sacrificed to the pleasures of the moment, Jesus is wounded in the house of his friends, stumbling-blocks are laid in the way of others, and the way of life is made to appear unlovely to the world, by the unholy lives and frequent overt acts of these unconsecrated, and unsanctified professors.
But why must the cause of God be burdened with such a state of things? Why this light esteem of eternal life, by so many professors? Why such trampling on Christ, and counting the blood of the covenant an unholy thing? Why so many half-hearted espousals to a cause so precious? Why so many carnally-minded, world-loving, professors? Why so many with whom it is so difficult for them to understand their errors? Why so many causing offenses to the little ones that believe in Christ? Why so many to whom Christ will say, in the great day of God, “Depart from me, I never knew you?”
The answer to these questions may be found in the fact that the “fallow ground” is not broken up, or if this work has been done at all, it has been a very limited work, and has ceased to progress. The work of the law upon the heart has been limited, partial and ineffectual; a continued looking into the glass of the law would reveal greater enormities than have yet been seen, greater needs than have yet been felt. But instead of this, the individual is claiming gospel blessings, which, in his present state of mind, he cannot appreciate. He claims pardon, his need of which he has never sufficiently felt. He asks to be sanctified, while he does not understand the nature of sanctification. He asks to be converted, while he is ignorant of, or rejects, the principal instrumentality by which the law accomplishes such a work. “Thus saith the Lord, Break up your fallow-ground and sow not among thorns.”
Let it be borne in mind that conversion, in every case, is sound or unsound, false or true, in proportion as the principles of the divine law are brought to bear upon the heart and conscience.
“The law of the Lord is perfect, converting the soul; the testimony of the Lord is sure, making wise the simple. The statutes of the Lord are right, rejoicing154the heart; the commandment of the Lord is pure, enlightening the eyes.”
The law of God is the sword of the Spirit in the work of conversion, and the Lord will not dispense with it in the performance of that work. Every stick in the heavenly building must be fitted for its place, by that perfect rule. It is a rule to be had in constant use, not only in the beginning of our Christian experience, but during our whole life.
Conversion is not the work of a moment, it does not consist in good thoughts, or forming good resolutions. Nor does it consist in happy feelings, or ecstatic joys. One class in the parable received the word with joy, but they had no root, and soon withered away. Joy may result from conversion or deception, and is comparatively of little account in deciding upon our state. Conversion is the turning of a sinner from his sins to God, a breaking off of sins by righteousness, and of iniquities by turning unto the Lord.
It is to seek the salvation of the soul in every means of grace. It is a gradual, progressive work, preceded by deep heart-felt repentance and godly sorrow for sin, and followed by fervent love to God and all men, evinced by a willing submission to the will of God, and a hungering and thirsting after righteousness. Regeneration occurs but once; but conversion must be repeated, while we find we have any sins to repent of and forsake.
It is usually a great mistake to suppose that our first conversion forms a basis sufficiently broad for the action of our entire future life, or that the fountain of sin in the heart is all broken up and eradicated.
Such is only the beginning of an experience in the warfare against sin, which must be followed up through life, and become more and more expansive, as we become more enlightened in the righteous principles of the law of God.
Every development of light or knowledge forms a basis for a more extended and perfect conversion, because conversion is the practical use of knowledge, and a correct knowledge of the law is necessary, in order to a correct obedience to its requirements, and a lack of knowledge, where we have the means of knowing, is equivalent to a rejection of the law. The Lord says by his prophet, “My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee; seeing thou hast forgotten the law of thy God, I will also forget thy children.” Hosea iv, 6. True conversion can be practically demonstrated only in proportion to our knowledge of God’s requirements.
A state of perfect conformity to the law of God is the object at which every Christian aims. But such a state is not instantaneously attained. Conversion can proceed no faster than our advance in correct knowledge makes way for it; and a state of perfect conformity to God implies the possession of an understanding perfectly acquainted with the law of God, of a memory which perfectly retains all its precepts; of a conscience which always faithfully applies it; of a heart which perfectly loves it; of a will which is perfectly obedient and submissive to its authority; and of an imagination which presents to the mind no images but such as ought to be entertained.
Such is the elevated standard at which we aim. How important that we heed the voice of God as he speaks to us in the text: “Sow to yourselves in righteousness, reap in mercy, break up your fallow ground; for it is time to seek the Lord till he come and rain righteousness upon you.” Let none suppose while we exalt the law, that we think lightly of Christ. God forbid! If we exalt the law, we exalt Christ. If we detract from the law, we dishonor Christ.
THE INVITATION.
By N. ORCUTT
Oh! come to the feast, ye who hunger,
The banquet the Lord did prepare;
His table is spread with rich blessings,
Which all are invited to share.
The Spirit, in mercy, invites you,
Why will you not listen and come?
Like the pillar of fire in the darkness,
It guides to the heavenly home.
The bride, with her glorious adorning,
Her gates so resplendent and fair,
For her marriage with Jesus arrayed,
With the Spirit, invites to be there.
And there life's sweet, flowing river,
The tree of life fragrant and green,
Unite with their charms to allure thee,
Where blight and decay are ne'er seen.
Our Father the fullness provided;
All classes, all ages, may share,
Of the food that is spread on his table,
For there is enough, and to spare.
Ye scattered and lonely, why linger?
Oh! come now—no longer delay;
It only grows dark while ye tarry;
Defer not, oh! listen to-day.
Oh! heed now the kind invitation,
In mercy extended to thee;
Oh! hasten and make preparation,
The King in his beauty to see.
Oh! come now to life's crystal fountain,
Be faithful, obedient and true;
Then when the rare jewels are gathered,
Those pearly gates open for you.
N. ORCUTT.
Bordoville, Vt.
THE DIFFERENT OFFICES AND POSITIONS OF JESUS CHRIST.
He consulted with the Father and made man. Gen. i, 26; Col. i, 16. Man, being placed on probation, soon fell and lost his life. Gen. ii, 16, 17; iii, 1-6, 17-19. God loved the world, and so gave his Son to save man. John iii, 16. Jesus came down from Heaven to seek and to save that which was lost. John vi, 50, 51; Luke xix, 10. When he was about thirty years of age he was baptized and began his work. Luke iii, 21-23. Christ was not a priest nor a king while on earth, as some teach; but he was a prophet, or teacher. Speaking of Christ, Moses said, "A prophet shall the Lord your God raise up unto you of your brethren, like unto me." Acts iii, 22. See also John vi, 14. Luke records that he was "a prophet mighty in deed and word before God and all the people." Chap. xxiv, 19. He could not be a priest while on earth, from the fact that he was of the tribe of Judah, while all the priests had to be of the tribe of Levi. This fact is clearly stated by Paul thus: "For he [Christ], of whom these things are spoken, pertaineth to another tribe, of which no man gave attendance at the altar. For it is evident that our Lord sprang out of Judah, of which tribe Moses spake nothing concerning priesthood." Heb. vii, 13, 14. Hence, of course, he could not be a priest in the service of the sanctuary on earth; for those who served in the temple on earth had to be of the tribe of Judah. Says Paul, "For if he were on earth, he should not be a priest, seeing that there are priests that offer gifts according to the law, who serve unto the example and shadow of heavenly things." Heb. viii, 4, 5.
When Christ had finished his work as a prophet, he was crucified, he died, was buried, and on the third day he rose from the dead. 1 Cor. xv, 3, 4. Then he ascended into the Heavens, and sat down on the right hand of God, his Father. Heb. viii, 1; xii, 2; Eph. i, 20, 21. But what did he sit down upon? Ans. Upon the throne of his Father. After his ascension into Heaven Jesus said, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne." Rev. iii, 21. This is decisive, showing that Jesus not only sits at the right hand of God, but sits in his Father's throne with him. Paul states the same fact; for he says that Jesus "is set down at the right hand of the throne of God." Heb. xii, 2. The Greek preposition (en) here rendered "at," is the same that is rendered "in" in Rev. iii, 21, and in many other places. Greenfield gives in as the first definition of en. So Paul agrees with Jesus that Christ "is set down in the right hand of the throne of God." So in Rev. xii, 5, it is said of the man-child (Jesus) which was born to the woman, that it was caught up unto God, and to his throne. And when John had a view of the throne of God in Heaven, he said, "And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain," &c. Rev. v, 6. David intimates the same when he says of Christ, "The Lord said unto my Lord, Sit thou on my right hand, until I make thy foes thy footstool." Acts ii, 34, 35. These scriptures prove beyond dispute that Jesus, when he ascended to Heaven, sat down in the throne of his Father.
We will now inquire where that throne was located. In order to do this, we must look a moment at the types. I must take for granted that my readers have studied the subject of the sanctuary. Moses built a sanctuary for God to dwell in. Ex. xxv, 8. This was divided into two apartments. The first was called the holy place. It contained the golden candlestick, the table of show bread, and the altar of incense. The second contained the ark in which were the ten commandments. Over it was the mercy-seat and the cherubim. Heb. ix, 1-5; Ex. xxv. The priests began their ministry every year in the first or holy place, and continued to minister there every day till the day of atonement. Heb. ix, 6. While they thus ministered in the first apartment, the glory of God was manifested there continually, and there God met with his people and spoke with them. Ex. xxix, 42-44. On the tenth day of the seventh month, the day of atonement, the ministration of the priests in the sanctuary was changed from the holy to the most holy place. Heb. ix, 7; Lev. xvi. Here the glory of God was manifested above the ark, between the cherubim. Lev. xvi, 2, 13; Ex. xxv, 22. Was, then, the glory of God in two different places at the same time? No; for when the ministration of the priests was changed from the holy to the most holy, the cloud of glory which represented the presence of God, also removed from the holy to the most holy. Then the high priest went in there and made an atonement for the sins of the people during the past year. Lev. xvi.
Now all these things were only types of the true sanctuary, and of the priestly work of Christ in Heaven. Heb. viii, 1-5; ix, 1-26; x, 1-9. This being true, when Christ ascended to Heaven he must have begun his ministry in the first apartment, or holy place of the heavenly sanctuary. Says Paul, "We have such an High Priest, who is set down on the right hand of the throne of the Majesty in the Heavens, a minister of the sanctuary, and of the true tabernacle, which the Lord pitched and not man." Heb. viii, 1, 2. If Christ began his ministry in the holy place and at the same time sat down on the throne of God, then the throne of God must have been located in the holy place while Christ ministered there. Several reasons show that this was the case. 1. In the type, the glory of God was in the holy place while the priests ministered there. Ex. xxix, 42-44. So it must be in the anti-type. 2. Christ could not minister in the holy place, and at the same time sit on the Father's throne, unless that throne was in the holy place. 3. If Christ ministered in the holy place, and the Father's throne was in the most holy place, then the Father and Son would be separated. 4. John, in his vision on Patmos, saw the throne of God in the holy place. "And immediately I was in the Spirit; and, behold, a throne was set in Heaven, and one sat upon the throne. . . . And out of the throne proceeded lightnings, and thunderings, and voices; and there were seven lamps of fire burning before the throne, which are the seven Spirits of God." Rev. iv, 2-5. These seven lamps of fire were the anti-types of the seven golden candlesticks which were in the holy place. Heb. ix, 1-5. 5. John saw Jesus clothed in his priestly garments, standing in the midst of the seven golden candlesticks. Rev. i, 12, 13. These golden candlesticks were always in the holy place; hence Christ was ministering there. In Rev. v, 6, John saw Christ, the Lamb, in the midst of the throne; hence the throne was where Christ was ministering, i. e., in the holy place. These facts show that the ministry of Christ, and the throne of God, were in the holy place at the beginning of the gospel dispensation.
Jesus Christ was a priest after the order of Melchisedec. Heb. vi, 20; Ps. cx, 4. Now Melchisedec was "king of Salem, priest of the most high God." Heb. vii, 1. He was king and priest at the same time. So Christ is both king and priest. Thus Zechariah says of him, "Thus speaketh the Lord of hosts, saying, Behold the man whose name is THE BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord; even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both." Zech. vi, 12, 13. This is the position which Christ occupies before his Father's throne.
At the end of the 2300 days, Dan. viii, 14, in 1844, the ministrations in the heavenly sanctuary was changed from the holy to the most holy, according to the type in Lev. xvi, 2. On the day of atonement the holy of holies was opened, the high priest went in and the Lord appeared in a cloud upon the mercy-seat in the most holy place. Lev. xvi, 2. So when the seventh angel sounded, and the time had come to judge the dead, "the temple of God was opened in Heaven, and there was seen in his temple the ark of his testament."155Rev. xi, 15-19. Then the temple of God is not opened till the time comes to judge the dead; but it is opened then. Then was fulfilled the majestic vision of Daniel. Chap. vii, 9-14. "And I beheld till the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool; his throne was like the fiery flame; and his wheels like the burning fire. A fiery stream issued and came forth from before him; thousand thousands ministered unto him, and ten thousand times ten thousand stood before him; the Judgment was set, and the books were opened. . . . I saw in the night visions, and, behold, one like the Son of Man came with the clouds of Heaven, and came to the Ancient of Days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages should serve him."
1. Here is an unmistakable description of the setting of the great day of Judgment. 2. There is a manifest reference to the change of the presence of God from the holy place to the most holy of the temple. 3. The Son of Man then goes in before his Father. Mark, he does not come to the earth, but to the Ancient of Days. 4. Then there was given to the Son a kingdom. Malachi evidently refers to the same in chap. iii, 1-5. "Behold, I will send my messenger, and he shall prepare the way before me; and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in; behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fuller's soap; and he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment."
Here we have, 1. The coming of the Lord to judgment. 2. His sudden coming to his temple. 3. The inquiry, "Who may abide the day of his coming?" showing that it will be a fearful day. In Rev. iii, Christ says to the Philadelphian church, "Behold, I come quickly." Verse 11. This shows where the prophecy applies. To the same church he says, "These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works; behold, I have set before thee an open door, and no man can shut it." Verses 7, 8.
1. This applies at a time when Christ is about to come. Verse 11. 2. It is at the time when Christ receives the key of David, i. e., the throne or kingdom of David. Compare Isa. xxii, 22, with Luke i, 32, 33. This is the time referred to in Dan. vii, 13, 14, when the Son of Man goes in before the Ancient of Days and there was given him a kingdom, &c. This we have seen was at the Judgment. Christ sits on his Father's throne till that time, then the Father gives him David's throne. 3. At this time Jesus says to his people, I am he that openeth, and I am he that shutteth, and I have set before thee an open door. This describes the change of Christ's ministry in 1844, from the holy to the most holy place. He opened the one and shut the other. Here was an open door set before the people of God.
When Christ went into the temple of God it was that he might receive a kingdom. This is shown by Dan. vii, 9-14; Rev. iii, 7, 8. Christ did not receive the kingdom when he came to earth the first time; but he went away to Heaven to receive it, and will not return to earth till he has received it. This is clearly shown by the parable which he spoke in Luke xix, 11-27: "And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. He said, therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. . . . And it came to pass, that when he was returned, having received the kingdom, &c. This can not be mistaken. He spoke it to show them that the kingdom of God was not then immediately to come. He must first go into a far country and receive the kingdom. Then he would return and slay his enemies. Who is to give Christ the kingdom? Ans. The Father. Ps. ii, 8. This earth is to be the kingdom. Rev. xi, 14, 15; Ps. ii, 8. But God would not give Christ a kingdom that was in rebellion and unsubdued; hence when Christ ascended to Heaven, the Father gave him a seat on his own throne and bade him sit there until his foes were made his footstool. Acts ii, 34, 35. Hence Paul says, "But this man [Christ], after he had offered one sacrifice for sins, forever sat down on the right hand of God; from henceforth expecting till his enemies be made his footstool." Heb. x, 12, 13. What is he thus waiting for and expecting? Ans. The kingdom. This is confirmed by the fact that the kingdoms of this world do not become the kingdoms of Christ till the sounding of the seventh trumpet. Rev. xi, 15.
This also is when the time has come to judge the dead and destroy the wicked. Verse 18. Here also at the same time takes place another event called the marriage of the Lamb. 1. Christ is the Lamb. Rev. v, 2. The New Jerusalem which will be the capital of Christ's kingdom, is the bride, the Lamb's wife. Rev. xxi, 9, 10. "And there came unto me one of the seven angels, which had the seven vials full of the seven last plagues, and talked with me, saying, Come hither, I will show thee the bride, the Lamb's wife. And he carried me away in the Spirit to a great and high mountain, and showed me that great city, the holy Jerusalem, descending out of Heaven from God." This language is decisive; the New Jerusalem is the Lamb's wife. Isaiah says of this holy city, "Thy Maker is thine husband." Compare chap. liv, 1-5 with Gal. iv, 26, 27. 3. This marriage takes place before the second coming of Christ. It is described at length in Matt. xxv, 1-13. In Luke xii, 35, 37, Jesus says, "Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the Lord when he cometh shall find watching." Thus we see that when the Lord comes it is his return from the wedding. He does not come to the wedding; but that wedding is already in the past. So of his receiving the kingdom; he went into a far country, and having received the kingdom he returned. 4. The New Jerusalem, the Lamb's wife, is the mother of all the saints. Gal. iv, 26: "That Jerusalem which is above is free, which is the mother of us all." So Isa. liv, 5. 5. Jesus is the father of all who are saved. This, of course, would be true if Jerusalem is their mother, and he is her husband. Heb. ii, 13, 14: Jesus says, "Behold I and the children which God hath given me. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same." This is good reasoning. The father must, of course, be of the same nature as the children. The children—the saints—are flesh and blood; therefore he also must take the same nature in order to become their father. By what act does Christ become the father of the saints? Ans. By raising them from the dead. By this act he gives them a birth into eternal life. Probably Isaiah refers to this when he says, "Who hath heard such a thing? Who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children." Chap. lxvi, 8. These are the ones who are called unto the marriage supper of the Lamb. Rev. xix, 9.
May the Lord grant us to be of that number, is my earnest prayer.
D. M. CANRIGHT.
Faithful Preaching
Sinners cannot bear plain dealing, and when their darling sin is struck at, their hearts swell with indignation. “I hate him,” says king Ahab, concerning Micaiah, “for he does not prophesy good concerning me, but evil.” When John the Baptist came to touch on Herod’s particular sin, his beloved Herodias, then John’s head must go for it. A profane gentleman once said of a godly preacher, “He divides his text like a scholar, and follows his doctrine like a logician, but the Devil cannot stand his application.”
PASSING OVER FAULTS.
While we should never suffer sin to rest upon another when the good of the offender or the honor of Christ requires us to admonish him, yet a spirit of constant reproof for every fault that can be detected in the children of God is from the Devil, who is the great and constant accuser of the disciples of Jesus. The loving Spirit of God bids us above all things, to have fervent charity, or love, among ourselves, with the truthful declaration that love covers a multitude of sins.
There are some diseases which are better cured by attending mainly to the general health than by special application alone. When a person's heart has been renewed, and he is really seeking first the kingdom and righteousness of God, we shall be very careful how we confuse and discourage by constantly carping at incidental faults. If the tree of sin is really girdled in the heart, by the grace of God it will die in time.
Will a wise physician watch every slight imperfection in a patient's health, dose him with calomel, and bleed and blister for every change in the pulse?
Certainly if a person's general health is good, it is not wise to make a drug-shop of his stomach on account of the little aches and pains and aberrations of health which he may experience. Let earthly affections teach you lessons of forbearance. How many things parents, husbands and wives, brothers and sisters, overlook in each other daily, when they are persuaded of the general determination of their relatives to do right. Shall this heaven-born affection be less fervent and forbearing? We who have one Father, one Saviour, and one home above, where we shall soon, if faithful, meet as one family to be forever united and associated, shall we fall out by the way?
Does not Christ forgive a multitude of sins which we do not notice, or forget to confess in detail? Were not Moses, Christ, and Paul compelled to suffer some things wrong to exist among Christians because of the flesh which wars against, and follows not the Spirit? Will a man look at the eddies of a river, or at its main current to ascertain the direction in which it flows? O Lord, increase the faith and love of thy disciples, and then shall all men know that we are thine.—American Baptist.
A Terrible State of Society—Gambling Scenes in Helena.
A CORRESPONDENT of the Omaha Republican, writing from Helena, Montana, referring to the gambling hells of that place, says:
’Tis no disgrace, so considered here, to visit these dens; for there it is you find your most intimate friends—judges, lawyers, doctors—everybody, in fact. But you try and imagine yourself at my elbow, and that accomplished, we will “swing around the circle” just far enough to get a glimpse of the kind of life one is able to find in these hell-holes of chandeliered crime. Here is a long, low, rough-appearing, frame structure with port-holed windows along the sides, double doors in front, just outside of which a band of screeching horns are poisoning the air with unhealthy sounds.
We enter the hall, now brilliant with rows of burning candles—for remember it is night—and jammed with drunken miners, the respectable element of the community, others who are cut-throats, some who are professionally nothing more nor less than handy tools for any and all villainous purposes. Every man, we were careful to observe, had a fine-looking pistol buckled to his side—never used, we understand, only when it becomes actually necessary to shoot a friend.
There are twenty-three tables in the room, or hall, which is, perhaps, 200 feet in length; some of these tables are large, while others are small. This however, is all the same, for the superintendents of each are alike contemptible to the eye of a decent man.
There is a game of “Faro,” around which are assembled the friends of both winner and loser. Five thousand dollars in gold-dust is lying in a sack upon the table. The unfortunate loser is fired with “gambling rage,” and is just now cursing a song by note; the lucky “dealer” and his infamous “cappers,” are alive with exultant spirits.
Here again is a “keno” stand, seemingly well patronized; there a “three card monte” trap at which a Roman-nosed Jew is operating the tricks; here one thing, there another, all and each a baited net to string the unwary foot. It is safe to say that one thousand men have returned poorer for the visit, others have been fed on a baited hook, that they may be the more easily caught hereafter. Probably $20,000 have changed hands in this one place to-night, and there are dozens of such sinks in town.