Earlier text: Facts and Queries Bearing upon the Subject of the Day LineBreakers ahead in the Construction of the Kingdoms of Papal Europe.
By J. Stewart
AMONG the wonders of our day is the dethronement of Pius IX. and his main stay in Europe, Napoleon III. But though the former is deprived of his temporal sovereignty and become the subject of Victor Emanuel, he is yet, as the pretended “vicar of Christ,” invested with a spiritual empire of which the kings of papal Europe cannot deprive him, and of which they have no wish to deprive him. In this view of the case, it becomes a question of momentous importance to the Christian world, how the kingdoms of papal Europe are to be constructed, so that the principles of civil and religious liberty may prevail against the despotism and tyrannies which have ruled these kingdoms for the last thousand years. In all the kingdoms of the pagan or papal world, from Nebuchadnezzar down to Pius IX., with a few anomalous exceptions, the principles of despotism, confusion, and anarchy, have swayed the scepters of the emperors and kings of our world. That another kingdom should exist, reigning in virtue of a divine and inherent jurisdiction, claiming complete independence of secular authority, owning Christ as its sole king, this is an idea not to be tolerated by the monarchs of the world. And now that Victor Emanuel has succeeded by force of arms and with the consent of united Italy to dethrone the pretended ruler of the papal world, how is his kingdom or that of any papal king in Europe to be constructed? He professes to establish a popular monarchy within a spiritual empire; the subjects of which profess unreasoning, unlimited obedience to an “infallible pope”—the “vicar of Christ”—subjecting themselves to eternal pains and torment by rebelling against a single dogma issued by him and his predecessors from the chair of St. Peter. Their intellects and souls must be disenthralled from the superstition in which they profess to believe, before they can be loyal subjects of Victor Emanuel. And what will be the logical result of casting off the spiritual fetters of the papacy but in their blindness of falling into the skepticism and atheism which have revolutionized France? The cumulative waves of that destructive revolution have not yet spent their force throughout papal Europe. The fearful surges of that “unquiet sea,” which in 1848 swept all the reigning monarchs (Spain excepted) from their thrones and drove them into exile, require only the winds of anarchy to blow afresh, and the present reigning monarchs will be hurled from their thrones in spite of their armaments of defense. The infidel and atheistic mob effected this once, and what was done once, may be accomplished again. And what is the papal world at this day, but a mixture of atheism, tyranny, superstition, and political confusion? And yet, within this arena of wild disorder, the reigning monarchs expect to erect popular, constitutional governments. Let the form of government be monarchical or democratic, it has to come into direct collision with the code of laws by which the pontiff rules his spiritual empire; every dogma of which being infallible, claims implicit, unreasoning submission from every human being upon the face of the earth. The problem which Victor Emanuel in Italy, Asmodeus in Spain, and any ruler that may be in France, has to solve is, how to give effect to constitutional enactments, granting civil and religious liberty to their subjects, under the spiritual rule of the papacy, controlling these subjects by canon law. The code of law known as canon law is made up of the “constitutions or canons of councils, the decrees of popes, and the traditions which at any time received the pontifical sanction,” and by these the church must be governed, if it is to exist. Of these laws or canons, there are upwards of twenty folio volumes treasured up in the Vatican, and they are the tabulated law of the Romish church throughout the world. Every one of its iniquitous dogmas, every archbishop, bishop, priest, friar, and Jesuit, is under solemn oath to uphold and establish against the sovereignty of emperors, kings, or presidents, throughout the world. Take Italy as an example; now freed from the temporal sovereignty of the pope, with a popular constitutional government, bound up with an infallible church, ruling by canon law. By the constitutional law, the subjects of the State are to have that freedom of religious profession and worship which the church by its canon law absolutely denies them. The church by its unlimited control over the intellects and souls of her devotees, fetters the liberty of the State, so that the bodies of its subjects only are under the constitutional government, while their intellects and souls are bound by Stygian chains of darkness forged in the Vatican. Here, then, light and darkness are to rule together in Italy. That State cannot be a free State that is bound up in an enslaving church, and the Italians have failed to understand that their church has been their true enslaver. With a State whose fundamental principle is “that God alone is Lord of the conscience and which grants the right of private judgment to its subjects,” there can be a free church in such a State. But with the church of Rome which claims as her sole prerogative “to be lord of the conscience, and demands absolute, unconditional submission to her authority,” with an anathema of eternal damnation suspended above the head of the offender, if he claim the liberty of thinking for himself. Where, then, is the boasted freedom of Italy with the Romish yoke imposed on its inhabitants. This freedom can only be obtained by the abjuration of the dogma of authority, and the recognition of the right of private judgment, which is the fundamental principle of Protestantism; or rather, by the extinction of the papacy, temporal and spiritual. But the papal kings of Europe are perfectly willing to support the pope in his spiritual empire as the “vicar of Christ” and the head of the Roman Church; and ostensibly to submit to his spiritual rule, while enacting laws that are in direct antagonism to that rule, cherishing the hope, no doubt, that by the subjects who profess fealty to their government, they can keep in check, control and subdue the subjects who have sworn eternal fidelity to the pope, who, according to his government of the church as the “vicar of Christ,” is as much the head of kings as the meanest subject that composes his extensive domain. This, however, is a delusion that may very soon be dissipated, and these kings find to their cost that the spiritual machinery which the pope by his magic wand (which they consent he should wield) can, by his tens of thousands of priests and Jesuits, summon into action such an army as will overmatch all the forces of the subjects that may cling to their governments, raise such a revolutionary wave as may waft Pius back to his throne in the Vatican. Revolutions gravitate to Rome as a center of union, and of power to quell them by the force of the sword. The pope in dread of abdication from the signs appearing in the horizon, summoned the Ecumenical Council, that he might surround by an iron hoop his spiritual domain, and enlist in his cause the spiritual army of priests and Jesuits throughout the world. And Europe at this moment is pervaded by tens of thousands of these emissaries, educating the enslaved masses in the idolatrous creed of Rome; holding them fast in the fetters which priestly craft can effectually throw around them, by the assurance that there is no salvation out of the Romish Church. And, as has been the state of papal Europe for the last three centuries, through the machinations of the popedom, the worst is yet to come, ere the papacy be finally overturned, and He whose right it is to reign shall be acknowledged as the “King and Head” of his church—when the world shall acknowledge his word as its own law, himself as its one King. Then only will there be true freedom for the inhabitants of our world, when Christ shall make them free from the yokes which the “god of this world,” through the papacy and every false system upheld by him in it, shall forever be removed.—Rev. J. Stewart. What Love Will Do.
By R. A. Worden
“BELOVED, let us love one another; for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love.” 1 John 4:7, 8. Love moved the eternal One when he sent his Son to earth to live a pure and holy life, to teach men thus to live, and to die a death so ignominious that darkness, with her sable mantle, veiled the awful scene. Love stirred the soul of Jesus when he prayed for his tormentors, “Father, forgive them; for they know not what they do.” What amazing love is this! that while he was suffering the very agonies of death, while he was receiving the most fiendish mockings and scourgings that wicked men and devils could invent, his heart glowed with love and compassion, and he cried while writhing in agony on the cross, “Father, forgive them; for they know not what they do.” This is a glorious example for those who love him, and if we follow it, we may be the children of our Father who is in Heaven. Matt. 5:45. Let us therefore strive to cultivate this Christian virtue by loving our enemies as well as our friends, “for if ye love them which love you, what reward have ye? do not even the publicans the same?” Matt. 5:46. Let the love of God so fill our hearts that we may feel its sanctifying influence upon our daily lives, inciting us to good works, showing thereby our love for perishing souls. Brethren and sisters in the Lord, we believe that God so loved the world that he gave his only begotten Son, that through his death we might live. We profess to believe that this same Jesus is soon coming to gather his waiting people. We believe the door of mercy will soon close and the awful and solemn benediction be pronounced: “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.” In view of these things, have we discharged our duty to our fellow-creatures? Listen to the cry of perishing souls, famishing for the bread of life, mingled with the Macedonian cry of those who have gone to their relief! and answer, Will our garments be clean of their blood if we are idle and inactive in this great work of preparation? I fear not. We have friends, we have neighbors, who are standing on the brink of ruin. They are almost ready to be swallowed up in the great whirlpool of the enemy; and have we warned them of their danger? Have we plead earnestly with them to seek the Saviour while he may be found? Have we, by our earnest entreaties and agonizing petitions to the throne of grace, showed them that their souls are precious to us? If not, our work is not done, and we are not approved of God. As we hope for pardon and mercy through Jesus’ blood, let us arouse out of this stupor, out of this lukewarmness, and enter into the work of preparation with all our hearts, making a full surrender of all we have to the Lord, asking his blessing upon us, and he will give us wisdom and strength to do his will. “If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.” Abiding in Christ as the branch abideth in the vine, and praying with all prayer and supplication in the spirit. These, then, are two essential elements of piety, and they who truly walk with God, are they who wrestle with him in prayer. There can be no prevailing prayer without habitual communion with God. Let us therefore walk humbly with Him who has loved us and died for us; and soon the parting clouds will reveal to us the glorious form of the King of kings and Lord of lords; and he will reward us with a crown of glory that fadeth not away. R. A. WORDEN. Longing, with misty eyes,
For the blest boon I seek,
Hiding within my breast
Words that I cannot speak. Full many a prayer I pour
Into His listening ear,
Telling him all my need;
Doth not a Father hear? Is Heaven so far away?
Will not his watchful eye,
Noting the sparrow’s fall,
See when his children cry? Surely, I have “believed,”
Clinging, though tempted sore,
Fast to the promises,
Leaning on Jesus more, Planting my slipping feet,
Bidding fresh doubts be quelled,
Clasping anew his hand,
Holding and being held. Answer there cometh none,
Waiting and weary I,
Brother of longing men!
Let not my courage die. Help me to wait thy time,
Help me to choose thy way,
Sure of my loving God,
E’en in the darkest day. Rest quiet here, my soul!
Bid every doubt be still!
Cheering the lonely ones,
Doing thy Father’s will. What though the answer wait?
He knoweth all thy needs;
What though the path be rough,
Since it to glory leads? Something about Wheels.
By John Norton Loughborough
AFTER reading the selected article in the REVIEW, a few days since, with the above caption, which set forth the duty of restoring lost property to the rightful owner, if we knew to whom it belonged, I began to meditate: “Something about wheels.” Quick as thought there came to my mind a circumstance which happened in my boyhood days of which I had not thought for many years, and I felt that I was not altogether innocent in this matter, and that there was “something about wheels,” which called for restitution from me. When I was about sixteen years of age, I was serving an apprenticeship at carriage making with my brother. A man came one day with a pair of hubs, banded, which cost him about $1.00, and wished a pair of wheels made for a hand cart. My brother said I could make them if I wished, as extra work, that is, after the regular hours of the day’s work. I decided to do so, and the price fixed for the wheels was $4.00. I made them, and the man would occasionally call for them, but as we had learned that he was a doubtful pay-master, we refused to let him have the wheels until he should pay for them. This he did not offer to do. In the course of a couple of months our shop and business was removed to a place some thirty miles from where the man lived. We took the wheels with us, supposing the man might call and get his wheels, and pay for them. He called once, but I was away, and my brother refused to let him have the wheels unless he should pay the $4.00. Soon after, the man moved to a distant country, and we lost all track of him, and I sold the wheels. Now, I have thought, what was right about the wheels? and what can be done now? First, I do not consider it was duty to give him up the wheels without pay. Second, It was not right for me to sell his hubs in my wheels without paying him for the same. I should have paid him the value of his hubs before disposing of the entire wheels as my own. But how can I make the matter right now? The man is gone, I know not whither, neither have I any means of finding him. I recollect of seeing an article in the REVIEW some time since, in which it was recommended that in cases where restitution was to be made and the person could not be found, that a fourth part of the whole amount be added to it, and this devoted to the needy. I have thought in this case I would add four parts to it, and call the one dollar five, and place it in the hands of the directors of the Health Institute to be used in treating some poor, worthy invalid they may decide upon. I want to learn fully and exemplify in my life that great law of Christ: “Whatsoever ye would that men should do to you, do ye even so to them.” J. N. LOUGHBOROUGH. Singular Effects of a Tornado.
By John O’Connell
JOHN O’CONNELL writes from E. St. Louis, Mo., to the Scientific American, as follows: MESSRS. EDITORS:—The terrible tornado which swept through this place on March 8, the general account of which appeared in the papers, would, I think, puzzle scientific men attempting to explain some of its strange freaks. How can it be accounted for, that one house in a row (and the row in a line with the course of the tornado) is utterly demolished; and the others not touched? I have have seen two such instances. Will wind alone drive the little iron rods, used to expand umbrellas, through a seven-eighth inch, well-seasoned poplar board? I have seen that; and the rods were not even bent. Or, will the wind drive sixpenny nails through a similar board? Or will it drive small stones through glass without making cracks? Will it lift a thirty-ton locomotive up, and pitch it entirely off the track? or drive a small piece of shingle through a thick rubber belt? Is it possible for wind to demolish a building just as if it were full of steam boilers, and they had all exploded at once? The well-built system of derricks, at the east abutment pier of the great bridge was shivered to atoms. The splendid freight house (new, and second largest in the state), of the St. Louis and Vandalia Railroad, was knocked down. Three round houses and several freight depots belonging to other railroads were destroyed. I have also seen a piece of glass driven into a board edgeways, about an inch, and there it remained in powder. Do scientific men know all the elements that are in the atmosphere? Looking for Faults Versus Seeking Truth
Those who look for faults, find fault, and become faultfinders by profession; but those who look for truth and good, find that. Faith Carries the World Forward
To HAVE faith in something great in the past and the future, is that which always carries forward the world. Guarding Speech and Life Against Blasphemy
The mouths which God has made are often opened in blasphemy against him, and the faculties which he has given and preserves, often employed in opposing his cause. If any one speaks evil of you, let your life be so that none will believe him. THERE is no relation, which men sustain to each other in this life, that demands mutual obligation more imperatively than church relation. God has ordained it, and has set forth in general terms in his word the duty of leaders and those that should be led; of ministers and those that are ministered unto. And not only has God’s word spoken in general terms of the mutual obligations of all the members of the church of Jesus Christ, but it also enters quite minutely into the several duties of pastor and people, and the relation which the several members sustain to the leaders of the church. Adventism has been terribly cursed with the reckless spirit of ultra come-outism. And, with very many, organization and order have been regarded as an abridgment of religious liberty. These would have every man and woman constitute an independent church, each moving off toward Heaven according to his or her own plan. And these sometimes cherish a spirit of bitterness against the doctrine of mutual obligation. This is in harmony with the untamed and almost untamable feelings of unsanctified independence, and natural self-sufficiency. It is most probable that these persons grew to manhood and womanhood without learning submission to parental government, and the result of that terrible mistake is now seen in their Christian experiences. The manifestation of this spirit may be expected in the rash and irresponsible, in any cause and at any time. And that it should be largely manifested among Adventists who left the different religious bodies in expectation of the speedy second advent, as an act necessary for a preparation for that event, is not so remarkable. But that any—after the lapse of more than a quarter of a century, during which time the baneful result of ultra come-outism have been fully seen in those Adventists disposed to fanaticism—should reject the doctrine of mutual obligation, so clearly taught by the sacred Scriptures, is astonishing. We most clearly recognize a vein of insanity in this wild spirit of insubordination. In fact, strictly speaking, there are but few sane men in this world. Almost all are insane, more or less, in some things. A sane man has the complete use of his powers of reason. He whose reason is in any way controlled by impulse, or prejudice, is just so far insane. When the word of God most distinctly teaches order, organization, and mutual obligation; and the experience of twenty-five years has shown the ruinous results of extreme come-outism, as manifested in connection with the Advent cause, any Adventist who will still cherish this spirit must be regarded as being highly tinctured with what is called “religious insanity.” We are happy to say, however, that at an early date in the history of Seventh-day Adventists the subject of organization and order took strong hold of our people, and has saved us from many destructive influences to which first-day Adventists have been exposed. But the subject of mutual obligation should be more fully impressed upon our people. In some respects the cause languishes for want of a better understanding of this great subject. God is the same in all dispensations. The great principles of his moral government are as changeless as their divine Author. We solemnly protest against the heresy that the law and the gospel are opposed to each other. We have no sympathy with that lax gospel that contrasts the rigor of divine truth from God to the people through Moses, with the freedom of divine truth from God to the people through Jesus Christ. God is the same, yesterday, to-day, and forever. Moral principle is the same in every age. And while it is freely admitted that all those shadowy ceremonies, which found their substance in the death of Christ, and in his ministry, were blotted out, and nailed to the cross of Jesus Christ, it is denied that the death of the Son of God, or the change of dispensations, in the least degree, affected those moral principles underlying the Jewish religion. These demanded of the people, order, neatness, cleanliness, justice, mercy, and benevolence to the widow, the fatherless, and the suffering poor. The carrying out of these pure and indispensable principles required the most thorough organization, the most willing subordination to God’s appointed leaders, and the strictest obedience to the voice of divine truth from Heaven to the people through Moses. With this view of the subject, let us look back to the organization and order of the Jewish church found in the books of Moses. And while we may admire that organization, and wonder at the divine perfection of the principles of purity, order, mercy, and justice, underlying God’s great system of truth urged upon the Jewish people, let us learn lessons from the voice of God to his ancient people. We repeat it; we solemnly protest against this popular heresy that arrays the law and the gospel against each other, and the voice of God touching moral principle through Moses to the people, against his voice relative to moral principle to the people of this age through Jesus Christ. These teachers of a perverted gospel make God a being of change. He required of the Jews most perfect order; but, according to their lax notions of matters and things, the gospel tolerates freedom that leads to confusion. God then had leaders, and required of the people a spirit of subordination and obedience to established law; but many, who glory in the liberty of the gospel, deny leadership, and, while they may profess to be led by the Holy Spirit, evidently are led by their own spirit, which is ever restless under wholesome restraint. Gospel order is a theme of much interest; but we cannot here dwell largely upon it. New Testament scripture, and also the very nature of the case, both declare the necessity of church organization and order, as much in the Christian, as in the Jewish age. The apostle in 1 Cor. 12, has illustrated a well organized church, where all the members act under a sense of mutual obligation, by the human organism, in which all the members act for the mutual good of all the other members. The apostle speaks of the figure thus, “But now are they many members, yet but one body. And the eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you.” Verses 20, 21. And then Paul speaks of the great fact illustrated as follows, “Now ye are the body of Christ, and members in particular. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues.” Verses 27, 28. The apostle even illustrates the sufferings of the entire church, when one of the members suffer, in these words, “And whether one member suffers, all the members suffer with it, or one member be honored, all the members rejoice with it.” May God give his people to feel the force of this figure. No illustration can more forcibly and more fully set forth mutual obligation and its benefits than this. In his epistle to the Romans, the apostle speaks pointedly and fully upon this subject. His words are so very precious in which he sets forth the labors of love of the entire church which carries out the holy principle of mutual obligation, that we quote largely as follows: “For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that showeth mercy, with cheerfulness. “Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honor preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you; bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men.” Rom. 12: 4–18. To the Ephesians he says:— “There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. But unto every one of us is given grace according to the measure of the gift of Christ. “And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ; that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ; from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.” Eph. 4: 4–7; 11–16. The obligations of God’s ministers are great, and of vast importance. Paul gives to Timothy a most solemn charge: “I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.” 2 Tim. 4: 1, 2. This charge was to be handed down to successive generations, to the close of the Christian age, as may be seen by chap. 2: 2: “And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.” The minister of Jesus Christ, then, is under the most solemn charge to preach the word of God, and to perform the specified duties of the ministry with faithfulness. Again, in Paul’s memorable address to the elders of the church at Miletus, he uses these wonderful words: “Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God.” Acts 20: 28. And Peter exhorts the elders thus: “Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock. And when the Chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.” 1 Pet. 5: 2–4. These are a few of the many pointed testimonies of the sacred Scriptures which set forth the duties of those who are called of God to preach the word, and take the oversight of the church. While God’s word clothes the holy ministry with authority, it distinctly states the qualifications and work of a true minister, and does not lay the church under obligation to follow the minister only as he follows Christ, and does the works which correspond with his holy calling. Here is one of those remarkable texts in which the duty of the people is clearly expressed, and the qualifications and good works of the minister are surely implied: “Remember them which have the rule over you, who have spoken unto you the word of God, whose faith follow, considering the end of their conversation, Jesus Christ, the same, yesterday, to-day, and forever.” Heb. 13: 7, 8. And in still stronger language, Paul commands, “Obey them that have the rule over you, and submit yourselves, for they watch for your souls, as they that must give account.” Verse 17. The obligations of minister and people are mutual. God designs that those who preach the gospel shall live of the gospel. While the minister feeds the flock with spiritual bread, it is their duty to communicate to him of the good things of this life. Their duty is as clearly defined in the word of God as the minister’s duty is to preach the word and to take the oversight of the flock. And while it is the privilege of the true minister to wear physically and mentally in his arduous, never-ceasing, energetic toils to save souls, and to feel the liveliest interest and the most fervent love for them, it is also the happy privilege of all the members of the church of Christ to esteem such very highly for their very works’ sake. God’s ministers are workers, and are to be valued and esteemed, according to their works. Heaven never designed a band-box ministry, men who become religious pets, whose strongest effort is to please, instead of reprove, the people. The world is cursed with self-caring ministers, full-fed, thick-meated, dough-faced, putty men, who accomplish no real good in the world, and die church paupers. They may have worn the title of the Christian ministry, and borne a ponderous weight of ministerial dignity, and yet never have been baptized into the real feelings of a true minister, never having experienced that tender love, and yearning of spirit for poor sinners for whom Christ died, such as the Holy Ghost implants in the hearts of those qualified for the work of the ministry. We had hoped to leave Battle Creek a week sooner; but a pressure of business at the publishing house, relating to our periodicals and publications, the new building, the Health Institute, and matters relative to the prosperity of our people in the city, detained us till May 30, when we left in company with Mrs. W. and Bro. and sister Abbey. We had been laboring so intensely, that the freedom and rest of a good seat with friends in the elegant coach of the fast train upon the Michigan Central Railroad, was a luxury that words cannot express. But what greatly added to the pleasure of the afternoon was the copious shower of rain that fell about noon, which laid the dust, and cooled the air. We took the train at Battle Creek at 1:25 P. M., and sped on past grove and meadow, luxuriant fields of grain and corn, orchard and woodland, hill, valley, and brook, farm-house and villa, with almost lightning speed, and in five hours and thirty-five minutes we reached the city of Chicago, a distance of one hundred and sixty miles. We know of no better road, or one better managed than the Michigan Central. Business demanded a brief delay in Chicago, so we put up at the Massasoit House, close by the Central Union Depot, where we had good attention, and enjoyed abundance of sleep and rest. This morning, the 31st, felt greatly refreshed, had success in business items, and at 10 A. M., with bag and baggage safely on board, our company were happily seated in an elegant coach upon the Rock Island and Pacific Railroad, enroute for Fairfield, via Washington, Iowa. This road leads through a very fine portion of the western country, made extremely interesting and beautiful to those who delight in the glory with which the closing vernal month clothes the almost boundless farming interests of the great West. The heat of the afternoon is intense. Happy for us, there is no dust upon the track; hence, doors and windows are all open. And now, as we look up from our imperfect pencilings (which enlists our deepest sympathy for the printer), we look as far as the sight of the eye can extend, over the ever-varying scenery that rapidly passes to the rear, or over which we pass, of meadow, and pasture covered with herds of cattle and horses, of corn and grain, and of groves, natural and planted. Way yonder, on the distant prairie, are a dozen teams cultivating corn, which to a real Yankee, might somewhat resemble so many small boats off the New England coast. There is no labor in travel here. The eye is ever feasting upon nature’s grandest, ever-shifting, and most beautiful scenery. The mind goes out, with the sight of the eye, in more expanded views of the glory of God in nature, and the heart warms, and beats more freely and firmly as it partakes in sympathy of the general good cheer. This to the man of care, and mental toil, is recreation. Here, upon the train, we met a man of marked physical and mental powers, just returning from his missionary field in China. Early he had the advantages of the highest schools of New England, and has spent twenty-four years of the best of his life in China. He has now returned with his family to find homes for his four children, the eldest of which is but nine years of age, and then will return to spend the balance of his energies in that distant land. As we conversed with this gentleman, feelings of profound respect were aroused for the sacrifice he has made, and is still making. Would God that a similar spirit of self-sacrifice would get hold of our people in behalf of benighted men and women in our own land. This missionary seemed very liberal in his feelings toward all Christians. But after catechizing us upon the trinity, and finding that we were not sound upon the subject of his triune God, he became earnest in denouncing unitarianism, which takes from Christ his divinity, and leaves him but a man. Here, as far as our views were concerned, he was combating a man of straw. We do not deny the divinity of Christ. We delight in giving full credit to all those strong expressions of Scripture which exalt the Son of God. We believe him to be the divine person addressed by Jehovah in the words, “Let us make man.” He was with197the Father before the world was. He came from God, and he says, “I go to him that sent me.” The apostle speaks of Christ as he now is, our mediator, having laid aside our nature. “If any man sin, we have an advocate with the Father, Jesus Christ the righteous.” The simple language of the Scriptures represent the Father and Son as two distinct persons. With this view of the subject there are meaning and force to language which speaks of the Father and the Son. But to say that Jesus Christ “is the very and eternal God,” makes him his own son, and his own father, and that he came from himself, and went to himself. And when the Father sends Jesus Christ, whom the Heavens must receive till the times of restitution, it will simply be Jesus Christ, or the eternal Father sending himself. We have not as much sympathy with Unitarians that deny the divinity of Christ, as with Trinitarians who hold that the Son is the eternal Father, and talk so mistily about the three-one God. Give the Master all that divinity with which the Holy Scriptures clothe him. Our adorable Redeemer thought it not robbery to be equal with God, and let all the people say, Amen! Thank Heaven! Here we may sing, Worthy, worthy, is the Lamb; and on the other shore, by the grace of God, we will join all the redeemed in the highest ascriptions of praise for their salvation to both Him that sitteth upon the throne, and the Lamb, forever and ever. We have crossed the Mississippi, and are now at a hotel at Wilton Junction, where we stop for the night, and take the first train to Washington at half-past eight o’clock, to-morrow morning. And here we must say to the reader, Good night, and close up this writing ready for the eastward train, at five o’clock in the morning. June 1. Our accommodations at the McIntire House at Wilton Junction were good, much better than we expected at so small a place. The family are Presbyterians. We were treated very kindly. Mrs. McIntire is sick. We left a copy of the Reformer, and recommended our Institute. At 8:50 A. M. we are on the train. The heat is intense. This part of the country suffers for rain. At Muscatine we are along side of the grand old Mississippi. We are all well this morning. Good and great is the Lord, and greatly to be praised!