A SERIES of articles from the pen of "C." in the Harbinger for a few weeks past, seems to demand a brief notice. The writer attempts to show that Rev. xiv, 1-13, is but one view or vision, beginning with the reign of the Lamb on mount Zion, and extending forward for a space, in the Millennial state. He also proceeds to show that the proclamation of the everlasting gospel, is made after the end of the present age or dispensation; and the second angel's message, or proclamation, "Babylon is fallen, come out of her, my people," [Rev. xiv, 8; xviii, 2-4,] is given after the saints have been caught up to meet their Lord in the air, and have actually begun to reign with him in his kingdom; the third proclamation follows, containing a most solemn warning against the worship of the Beast and his Image, and refers directly to the period when the Two-horned Beast shall require on pain of death, that men shall worship the Beast and his Image and receive his mark. Compare Rev. xiv, 9-11, with xii, 14-17. The penalty of this worship is given in language of solemn and fearful import. They "shall drink the wine of the wrath of God," and they "shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb." The torment with fire and brimstone is explained in Rev. xxi, 8; xx, 9, 10. The wrath of God threatened by the third angel is filled up in the seven last plagues, [Rev. xv, 1,] which are certainly future when the Third Angel's Message is given. For further proof on this point, notice the fact that the first plague is poured out on the very class which the Third Angel threatens. Rev. xvi, 2; xiv, 9, 10. The everlasting gospel preached after the end! Matt. xxiv, 15. The people of God in Babylon after they have been caught up to meet the Lord in the air, to be forever with him! 1 Thess. iv, 16, 17; Rev. xviii, 2-4. The triumph of the Beast and his Image, and the pouring out of the seven last plagues in the Millennial state! Rev. xx, 1-4. The absurdity of this view, it might be supposed, would be its own refutation. But we notice in this place one fact which directly refutes this view. A comparison of Rev. xiv, 9-11; xv, 1; xvi, 2, shows clearly that the Third Angel's proclamation precedes the seven last plagues. Now mark! At least six of the plagues precede the coming of Jesus.Rev. xvi, 12-15.
The reasons offered to substantiate this application, are in substance these: 1. Rev. xiv, 1-13, is one connected vision; hence, the three messages are not heard until the commencement of Christ's reign on mount Zion. 2. The theory which would locate any of these messages in the past, makes Zion, Babylon, the penalty of worshiping the Beast, the one like the Son of Man, mean something different from the plain import of the language. 3. The third reason is found in the fitness of the application of these messages to the events of the future.
1. Let us weigh these reasons in the light of scripture testimony. We inquire then, is Rev. xiv, 1-13, one connected view? If we do not mistake greatly, the sixth verse introduces a new vision or view. The language is this: "And I saw another angel fly in the midst of heaven." That this language is repeatedly used in the book of Revelation to introduce a new view is evident to all who will examine a few passages. "And I saw another mighty angel come down from heaven." Rev. x, 1. "And I saw another sign in heaven." Chap. xv, 1. "And I saw heaven opened." Chap. xix, 11. "And I saw an angel standing in the sun." Verse 17. "And I saw the Beast and the kings of the earth." Verse 19. "And I saw an angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand." Chap. xx, 1. "And I saw a great white throne and him that sat on it." Chap. xx, 11. "And I saw a new heaven and a new earth." Chap. xxi, 1. These quotations show that the expression, "And I saw," is repeatedly used by the beloved disciple in recording a new view. The argument, therefore, that Rev. xiv, 1-13, is one connected view, rests not on proof, but on assertion. The arguments adduced to prove that Christ's reign on mount Zion is future, we do not call in question. None of us believe that that reign is in the past. Relative to Mount Zion itself, we offer one text from the New Testament which C. overlooks. "But ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem." Heb. xii, 22. The 144,000, who were shown to John upon mount Zion, were shown to him in the seventh chapter, whilst in the present state. Just before the four winds were loosed, an angel was commissioned to seal the servants of God. When this work was accomplished, 144,000 were found to be sealed. This company, therefore, comprises the servants of God at a certain period. That period, as shown by the connection, is not the days of the first Advent, but the days of the second. See Rev. vi-viii.
2. We do not admit the truth of the charge contained in the second reason. We believe that Zion is real, and literal, and intimately connected with the heavenly Jerusalem. Heb. xii, 22. As expressed by MacKnight's version, we believe that we "Shall come to mount Zion, and to the city of the living God, the heavenly Jerusalem." We believe in Babylon, and its fall, as described in Rev. xviii. "The penalty of the Beast-worshipers," which is the seven last plagues, and a part in the lake of fire, we believe to be real, literal and dreadful. The one like the Son of man is Jesus. Rev. ii, 3-18.
3. The fitness of the application of these messages to the future, next claims our attention. The first view presented in this application is this: The proclamation of the everlasting gospel "to every nation and kindred and tongue and people, saying with a loud voice, Fear God, and give glory to him, for the hour of his judgment is come," is located after the end of the present, and in a future dispensation! The gospel which was committed to the apostles, was to be preached "in all the world," to "all nations," and then the end should come. Mark xvi; Matt. xxviii. The preaching of the gospel was committed to Paul in common with the other apostles; [1 Tim. i, 11, 12; ii, 7.] and we hear him preaching that God "now commandeth all men everywhere to repent: BECAUSE he hath appointed a day in the which he will judge the world in righteousness." Acts xvii, 31. The gospel committed to Paul extended no further than to "the end." "A gospel" that should be preached in the "day in the which God should judge the world by Jesus Christ," is "another gospel" than that preached by Paul, "and one that has no Saviour in it." We would seriously, yet kindly, inquire whether the language of Paul is not strictly applicable in this case: "But though we, or an angel from heaven, preach any other gospel unto you than that we have preached unto you, let him be accursed." Gal. i, 8.
It is evident, however, that the proclamation of the first angel, pertains to the last great work of salvation, the finishing of the proclamation of the gospel of Jesus. In other words, it evidently synchronizes with what Christ terms "this gospel of the kingdom," which was to be preached in all the world for a witness, and thus the end should come. That this proclamation of the coming kingdom, and that the hour of God's judgment is come, has been made through the world, is a fact well established. It rests upon the most weighty testimony: viz., the prophetic history of the world; [Dan. ii, vii, viii; Matt. xxiv; Rev. vi, viii, ix, xii;] the prophetic periods, [Dan. viii, xii; Rev. ix, xiii,] and the signs of the times, [Matt. xxiv; Luke xxi; 2 Tim. iii.] It has been attended in the most wonderful manner by the power of the Holy Spirit. We would rather by far be joined with those Pharisees and Lawyers who rejected the counsel of God against themselves, not being baptized of John, than to be with those who have rejected this solemn proclamation.
Nor does the quotation from Isaiah [chap. lii, 7] avail much for C. If the apostle Paul is correct in his application of this text, it is evident that the proclamation of "the glad tidings of good things" is made in the present dispensation and not after the gospel shall have ended. Read Rom. x, 11-17, and answer, does not this portion of scripture apply to the preaching of the gospel in the present dispensation?
The Second Angel's Message is next applied. Babylon is the literal city of Rome. The seven heads of the Beast on which the woman, or Babylon, sits, are the seven mountains on which Rome is built. The fall of Babylon is the overthrow, or burning of114Rome. Such, in a few words, is the "literal" position of C.
The reason offered to prove that Babylon is a literal city, is this: The angel in his application of the woman, styles her a city; and (to express his idea in words) the explanation of a symbol is never given in symbols, but is always literal. That this is not a universal rule, is evident from Rev. xi, 3, 4. The two witnesses are there explained to be "the two olive trees, and the two candlesticks;" which explanation cannot be understood literally. The meaning is transferred to other symbols, which symbols are elsewhere clearly explained. Jer. xi, 16, 17; Rom. xi, 17-25; Rev. i, 20. So in this case. When the angel tells John that "the woman is that great city which reigneth over the kings of the earth," we understand him to refer to that same "great city," which an angel had just before pointed out to John. Rev. xi, 9-13. In the street of this great city the witnesses were to lie three years and a half. And in verse 13 we read, that a tenth part of the city fell. This event is included in the second woe. No one, it is believed, applies the great city in Rev. xi, to Rome, or to any other literal city. We will notice this point again.
The seven heads are seven mountains. This explanation, according to C., must be literal; that is, the heads of the Beast are seven mountains of earth! If so, they are quite unlike the four heads of the Leopard, [Dan. vii,] which denoted the four kingdoms into which Grecia was divided. Nor does this view make very good sense when applied to Rev. xii. "I saw one of his heads," says John, "as it were, wounded to death; (margin, slain;) and his deadly wound was healed." Can any one tell how, or when, one of the seven hills of Rome received a deadly wound by the sword? And how, and when, was that mountain healed? There is literality about this to be sure: it is literally an absurdity. The version of Prof. Whiting, however, makes this subject entirely plain. "The seven heads are the seven mountains, and they (the seven mountains) are seven kings." Thus the angel gives a double explanation to the symbol used. It is easy to understand how one of the seven kings or kingdoms could receive a deadly wound.
This view demonstrates the fact that a literal city was not intended by the angel; for a literal city cannot sit upon symbolic mountains. A woman being the acknowledged symbol of the church, [Rev. xii; Eph. v, 22-32; 2 Cor. xi, 2; Jer. vi, 2,] and the church being compared, by Christ, to a city, [Matt. v, 14,] we understand the woman seated upon the Beast, to denote the corrupt church united to the civil power.
The fall of Babylon, C. explains to be the destruction of Rome. This fact is to be "announced by the second angel throughout the earth." A voice from heaven [see Rev. xviii, 2-4] follows this announcement, saying, "Come out of her my people." We would inquire with all candor, how the people of God can be called out of Rome after it has been destroyed? And how they can escape the plagues that were to come on Rome, by coming out of her, after she has been destroyed? Verse 4. And how comes it that the people of God are in Rome after they have been caught up to meet the Lord in the air to be forever with him? But perhaps C. will vary his application of the term Babylon, and make it include the Papal church; so that when Rome shall have been burnt, after the Advent, there shall be a great call to come out of the Papal church. But Papacy and its kindred abominations are to be destroyed by the brightness of Christ's coming. 2 Thess. i, 7-10; ii, 7, 8.
How much more natural is the plain account of Babylon's fall in Rev. xviii. After the fall of Babylon she becomes the hold of foul spirits, and a cage of unclean and hateful birds. This shows that it is not her destruction, but that it is a moral fall, and denotes her rejection and perfect apostasy. The people of God are then called upon to flee out of her, lest they receive of her plagues, and be overwhelmed in her destruction. Who, that will compare the corrupt bodies described in 2 Tim. iii, and in Rev. xviii, can doubt their identity? And how evident it is that we now stand where but a brief space intervenes between us and the pouring out of Babylon's plagues.
The writer next proceeds to notice the Third Angel. He presents no arguments to show that this applies to the future, but in view of what he has already said, treats it as an established fact. Let us examine the propriety of this application. That the solemn warning against the worship of the Beast and his Image, and the reception of the mark, refers to the period when men will be required to do these things, on pain of death, cannot be doubted by those who will take pains to compare Rev. xiv, 9-11; xiii, 14-17. What a period must "the times of restitution" be, if such a scene as that described in Rev. xiii, 14-17, is to be realized in it? How much more befitting is such a scene, for that time of trouble such as never was! But by turning to Rev. xx, 1-6, it will be seen that the period of triumph to the Beast and his Image, and the reception of the mark, precedes, but is not contemporary with, the reign of the saints. See also Rev. xv, 2. The penalty of this worship is too clearly described in the book of Revelation to be doubted, or set aside. The wrath of God is described in Rev. xv, 1. The torment with fire and brimstone is described in Rev. xxi, 8.
The language of verse 12, "Here is the patience of the saints; here are they that keep the Commandments of God and the Faith of Jesus," entirely overthrows the application of these messages to the period when the saints shall have received their reward. The saints are in their patience at the close of the Third Angel's Proclamation. "Ye have need of patience," says Paul, "that after ye have done the will of God, ye might receive the promise." Heb. x, 35-39. "In your patience," says Christ, "possess ye your souls." Luke xxi, 19. "Be patient therefore, brethren, unto the coming of the Lord." James v, 7. Can any one believe that the saints will have to possess their souls in patience, in the kingdom of God? or that they will "have need of patience," after they shall have received the promise? [1 John ii, 25,] or that they will be required to exercise patience after the coming of the Lord? Yet if C. be correct in his application, this period of the saints' patience refers to the future period of their reign with Christ? Rev. xx.
"Here are they that keep the Commandments of God and the Faith of Jesus." How evident it is that this refers to the period when the remnant, (on whom the dragon is yet to make war,) are keeping the Commandments of God, and the Faith of Jesus; [Rev. xii, 17;] and not to the period when those who keep them shall have entered in through the gates into the City. Rev. xxii, 14. Or to the period when the saints are living by faith, [Heb. x, 38, 39,] and not to the period when they shall have received "the end of their faith the salvation of their souls." 1 Pet. i, 9. And we would here inquire, whether this company is composed of those who do and teach the Commandments, or of those who break them, and "teach men so?" Matt. v, 18-19.
But verse 13, which pronounces a blessing on the "dead which die in the Lord from henceforth," contains a testimony that cannot be evaded. It shows that this vision relates to a period prior to the first resurrection. Rev. xx, 4-6. No one, it is believed, who credits the word of God, expects that the saints will die after they have put on immortality, which event occurs at the last trump. 1 Cor. xv, 51-56. C. perceives that this is fatal to his theory, and attempts to evade it, by saying that this is not a part of the vision, but an unconnected sentence, "a declaration of a great and glorious truth." His whole theory rests upon the position that Rev. xiv, 1-13, is but one connected view, and this assumption he is now obliged to abandon.
We cannot forbear an expression of sorrow and regret that such arguments as these should be brought to oppose the truth. Not only do they show a disposition to break down those prophecies which describe the Advent movement, but even the hope of the church, immortality, the kingdom, deliverance from persecution, and the recompense of the reward—all, all are dissipated into thin air. Or rather, instead of having those who have gotten the victory over the Beast and his Image live and reign with Christ a thousand years, they are, after the coming of Christ, still in Babylon, exposed to the wrath of the Beast and his Image, still in the period of their patience, and yet liable to the grasp of death! Well is it for the church of Christ that her hope is laid up in heaven, [Col. i, 5,] and that it is not in the keeping of frail men. We hope for the things promised—the kingdom of God, the first resurrection, immortality, to reign with Christ a thousand years in triumph over the Beast and his Image! And the things for which we hope, we are also waiting for with patience. God grant that our hope may be like an anchor to the soul, and that by it, having laid hold on the reality, we may hold it fast till Christ our Life shall appear. J. N. A.
SWEET TO LIVE BY FAITH.
O it is sweet to live by faith,
To cast my burdens on the Lord;
Calmly to trust what Jesus saith,
And rest securely on his Word.
To find a refuge in his heart
From every deep, corroding care;
And thus to feel that peaceful rest,
Which Zion's trusting children share.
To look beyond this vale of tears,
And see my home prepared above;
Give to the winds my doubts and fears,
And trust a precious Saviour's love.
To trust him in the darkest hour,
When clouds obscure his smiling face;
Thus triumph o'er the tempter's power,
Strengthened by all-sufficient grace.
Oh! these are drops of sacred bliss,
Which e'en in Achor's vale are given;
But the full streams of happiness
Can be enjoyed alone in heaven.
Popery Losing its Hold.
No intelligent observer of the times can have failed to notice the remarkable fact of the evident decay of the power of Popery in its strong holds. With the recent movements in Spain our readers are familiar. The confiscating of the overgrown ecclesiastical115estates, the open denunciation of the arrogant priesthood, the avowal of Protestantism in the discussions of the public councils, are sufficiently significant. The almost outright rebellion of the Austrians against the disgraceful Concordat; the general restlessness of Italy, and the well understood readiness of the people to throw off their shackles—these contemporaneous as they are, are portents to the mother of abominations, that her sceptre is ere long to depart from her. In France, too, notwithstanding the harassments to which the Protestants are still subjected, and notwithstanding the cajolery between Napoleon and the Pope, it is evident that there is a leaven working, which sooner or later will diffuse itself with power, to the ultimate spiritual enfranchisement of the Gallican people. The following, from the French correspondent of the Christian Times, is an indication of the spirit which is abroad. The priests are losing their power. The spell is at last broken.
“We believe that our meetings will show a fair increase in the Protestant population of France this year—an increase quiet, but sure. Do what they will, the efforts of the priests of Rome counteract their own cause. Take the following example as one of hundreds: In the Haute Saone, Pastor Parrot, at Vesoul, has opened a new place of worship at Jussey. In order to obtain funds to build a church at Vesoul, he made an excursion into a neighboring department, the Haute Marne, as far as Bourbonne-les-Baines, where he was called upon to bury a Protestant lady. The day previous to the funeral, the priest thundered from his pulpit against the Protestants, and forbade any of his parishioners to follow the remains to the grave. Vain words! Roman Catholic ladies held the corners of the pall, and, around the tomb one hundred and fifty persons listened seriously to the words of everlasting life.
“The churches which are still closed to the longing, thirsting hearers, in different parts, are not a cause of discouragement. We hear from Franvillers, one of these, near Amiens, that the Protestants there are full of confidence and firmness. Not one deserter among them. Meetings continue there; two new families have left the ranks of Rome to join the Evangelical Church. Two young persons, formerly singers at the priest’s mass, have, after following a course of instruction from the pastor, joined the Protestant Church; while an aged man died in the peace of the Saviour, having been called out of his darkness at the eleventh hour.”
Discoveries of the Last Half Century.
THERE has been no period since the commencement of the world, in which so many important discoveries, tending to the benefit of mankind, were made, as in the last half century. Some of the most wonderful results of human intellect have been witnessed in the last fifty years. Some of the grandest conceptions of genius have been perfected. It is remarkable how the mind of the world has run into scientific investigation, and what achievements it has effected in that short period.
Before the year 1800 there was not a single steamboat in existence, and the application of steam to machinery was unknown. Fulton launched the first steamboat in 1807—now there are 3,000 steamboats traversing the waters of America, and the time saved in travel is equal to 70 per cent. The rivers of nearly every country in the world are traversed by steamboats.
In 1800 there was not a single railroad in the world. In the United States alone there are now 8,797 miles of railroad, costing $286,000,000 to build, and 22,000 miles of railroad in England and America. The locomotive will now travel in as many hours, a distance which in 1800 required as many days to accomplish.
In 1800 it took two weeks to convey intelligence between Philadelphia and New Orleans—now it can be accomplished in as many minutes by the electric telegraph, which only had its beginning in 1843.
Voltaism was discovered in March, 1800. The electro-magnet in 1821. Electrotyping was discovered only a few years ago.
Hoe's printing press, capable of printing 10,000 copies an hour, is a very recent discovery, but of a most important character.
Gas light was unknown in 1800; now every city and town of any pretense are lighted with it, and we have the announcement of a still greater discovery, by which light, heat, motive power, may all be produced from water, with scarcely any cost.
Daguerre communicated to the world his beautiful invention in 1839.
Gun-cotton and chloroform are discoveries but a few years old.
Astronomy has added a number of new planets to the solar system.
Agricultural chemistry has enlarged the domain of knowledge in that important branch of scientific research, and mechanics have increased the production, and the means of accomplishing an amount of labor, which far transcends the ability of united manual efforts to accomplish. The triumphs achieved in this branch of discovery and invention are enough to mark the last half century, as that which has most contributed to augment personal comforts, enlarge the enjoyments, and augment the blessings of man.
What will the next half century accomplish? We may look for still grander discoveries; for intellect of man is awake, exploring every mine of knowledge, and searching for useful information in every department of art and industry.—Phil. Ledg.
Ye therefore, beloved, seeing ye know these things before, (what things? why, that there are some who wrest the scriptures unto their own destruction) beware, lest ye also being led away with the error of the wicked, fall from your own steadfastness. 2 Pet. iii, 17. This epistle of Peter seems to be addressed to that portion of the church that should be living in the last days when that class of individuals should be manifested designated by the apostle as scoffers walking after their own lusts, saying Where is the promise of his coming, for since the fathers fell asleep all things continue as they were from the beginning of the creation. These scriptures that prove beyond a doubt that Christ is soon coming in the clouds of heaven to raise the righteous dead and to change the righteous living, 1 Thess. iv, 13-18, 1 Cor. xv, 51-56, and take them with him to his Father’s house, in heaven, that where he is they may be also, John xiv, 1-3, are wrested from their proper meaning by those scoffers, as are also other scriptures.
But this, says the apostle, they do unto their own destruction. Then follows the apostle’s warning: Ye, therefore beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked fall from your own steadfastness. In close connection with this warning against the scoffers and wresters of the Scriptures is a command to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. Mark the manner in which Peter enjoins this command upon the followers of our Lord: he has just been discoursing upon the day of the Lord, in which the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. In the verses preceding he has given us among the signs that should usher in this dreadful day of the Lord, That there should come in these last days scoffers walking after their own lusts, and saying where is the promise of his coming?
This scripture is fulfilled. The land is filled with scoffers. But says one, were there not always those that would scoff at the religion of Jesus? Yes; but the apostle tells us that these scoffers were to be manifested in the last days; and as there can be no days later than the last days we think that these signs apply exclusively to these days, from the fact that these scoffers scoff at the coming of Christ, saying Where is the promise of his coming?
It is not at all likely that people would scoff at the coming of Christ if there was no one preaching that he was coming. But the coming of Christ has been preached publicly before the world since A. D. 1831, by Wm. Miller and his coadjutors. They believed and preached that Christ was coming in 1844, but they were disappointed in their expectations; and this disappointment drew out that class of individuals called by Peter, scoffers, who say, Where is the promise of his coming?
They saw, as they supposed, a complete failure in the prophetic periods. The day passed and Christ did not come; and since that time the scoffers’ cry has been ringing through the land, Where is the promise of his coming, little thinking that their scoffing cry is a sure sign of his speedy coming. Go where you will and this song of the scoffer salutes your ear, especially if you make mention of the coming of Christ; therefore according to this prediction of Peter, The day of the Lord is just upon us, and in view of the coming of this dreadful and terrible day when the land will be swept of its inhabitants by the bosom of destruction, Peter says, Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. Grace is defined to be, unmerited favor of God; religious affection. Then we should grow in grace (religious affection) toward God and our fellow men.
Having proved that this command, to grow in grace, is most especially enjoined upon us at the present day, we will now notice it more particularly. We can all see at a glance the necessity of a continual growth in grace. Some think that when they experience a change of heart, and feel that Jesus is near and dear to them, and that God for Christ’s sake has forgiven them, that this is all they need and settle down contented with this when their work is but just begun. Those who indulge in such thoughts as these and settle down thus, had better beware, and put them far from them at once; for it is a device of Satan. He thinks that when one has been brought to see his sinful ways and has fled to Jesus for refuge and feels that his sins are forgiven, if he can step in and make him think that his work is done, that he has got all he needs, he will accomplish his purpose; and that individual will begin to grow lukewarm and cold; and in a little while will forget Jesus, and what the Lord has done for him, and get back in the world darker than ever, and his latter end will be worse than the beginning.
A person that experiences a change of heart, and sets out to run the Christian race, resembles a person in a boat placed upon a rapid stream with a foaming cataract below, and a calm and peaceful harbor above. If he continues to ply his oars and brave the opposing current, however slow may be his progress at first, the farther he goes from the falls below him the less violent will be the current, the task will grow easier, his work lighter, till at last he will gain the victory and enter the long looked for harbor and be at rest; when on the other hand, if he through weariness should lay down his oars, and cease to stem the current, his boat would be drawn down the stream till at last he would be carried over the abyss and "dashed to pieces" on the rocks beneath.
So it is with those who set out in the Christian race: they must not stop at the beginning, but must "follow on to know the Lord." They must continue to grow in grace; then he shall come unto us as the rain, as the latter and former rain unto the earth. Then let us follow on to know him, by running the race that is set before us with patience, that, after having done the will of God, we may receive the promise.
We have many imperfections at first, many bywords that must be laid aside, many habits that are destructive to our best interests which must be forsaken; our natures must be curbed, the unnatural appetites that we have acquired must be subdued, and in short we must lead self-denying lives. Self must be humbled and laid in the dust. We must become a new creature. If any should lay down their armor and cease to fight as soon as they had taken it up, how many of the aforesaid evils would be overcome? What then would be the result if they did not overcome? They would be unprofitable servants and cast out into outer darkness.
The promise is, "To him that overcometh will I give to eat of the tree of life which is in the midst of the paradise of God." Rev. ii, 7. "Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out, and I will write upon him the name of my God, and the name of the City of my God which is New Jerusalem, which cometh down out of heaven from my God and I will write upon him my new name." Let us then strive to grow in grace, and overcome, that we may inherit those blessings.
In order to grow in grace, our minds must be continually dwelling upon the great truths contained in God’s word; and that those truths may have a salutary effect upon us, we must become praying Christians. Luke xviii, 1.
A continual growth in grace will wean us from the world and the things in the world and draw us nearer to the bleeding side of Jesus; and in the same proportion that we renounce the spirit of the world and the carnal mind, we shall receive the Spirit of Christ and a spiritual mind, which to have, says Paul, is life and peace. Rom. viii, 6.
To grow in grace we must bring our wills into subjection to the will of God, that the carnal mind may be destroyed; "because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be." "So then they that are in the flesh cannot please God." Rom. viii, 7, 8. "For to be carnally minded is death, but to be spiritually minded is life and peace."
J. M. McLELLAN.
(To be Continued)
HONOR IN CHRISTIANS.
Your article last week on “An Immoral Gospel,” is suggestive. Said a legal gentleman to us recently in conversation, “How is it that church members are not as honorable and punctual in business as other men?” We attempted to question the truth of the application. “But,” he continued, “this will hardly do.” I asked a gentleman in an extensive business, the other day, himself a member of a Christian church, “What class of men Mr. ——, have you found to be the most honorable and punctual in fulfilling their business engagements?” “Sir,” he replied, “I am sorry to say it, but it has been those who have made no public profession of religion!”
Here is expressed a conviction which is very common, that the professed disciples of Christ do not, as business men, manifest so delicate a sense of honor and so nice a regard to punctuality in their engagements as are expected of them. Without expressing any opinion as to the truthfulness of this conviction, we may offer a few thoughts suggested by the above conversation.
The first is a query whether our religious teachers and the prominent members of our churches have not, in their zeal to defend the doctrine of salvation by grace, neglected to insist sufficiently upon the importance of exhibiting a high morality in all the transactions of life. Ought there not to be seen in every one who takes upon himself the obligations of a disciple of Christ the purest morality and the most delicate and correct sense of honor?—Watchman & Reflector.