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Review and Herald, Vol. XXXI, No. 10

HOLINESS TO THE LORD. 1

Review and Herald

Third-day, February 18, 1868

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Third-day, February 18, 1868

HOLINESS TO THE LORD. 1

By I. Sanborn

BY ELD. I. SANBORN.
Text. “Dearly beloved, I beseech you, as strangers and pilgrims, abstain from fleshly lusts which war against the soul.” 1 Pet. ii, 11.
Here we find the apostle addressing a people which he recognizes in verse 9 as holy people. Let us read: “But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people, that ye should show forth the praises of Him who hath called you out of darkness into his marvelous light; which in time past were not a people [that is, not a people of God], but are now the people of God; which had not obtained mercy, but now have obtained mercy.” Verses 9, 10. Then come the words, “dearly beloved,” which shows that some one has great love for them. God says that he so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. Jno. iii, 16. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. . . . Beloved, if God so loved us, we ought also to love one another. 1 John iv, 9, 11. Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren. 1 John iii, 16. Oh! what matchless love! No wonder Peter says, Dearly beloved, as strangers and pilgrims. And why call them strangers? Because they have no real home in this world, and because they have taken upon them the obligation of keeping the holy law of God, the ten commandments, and the faith of Jesus, which means all his teachings, by which he requires us to abstain from fleshly lusts which war against the soul.
We understand that the term, soul, here should be understood to mean the whole man, as in Gen. ii, 7, where God says he formed man of the dust of the ground and breathed into his nostrils the breath of life, and man [thus formed of the dust] became a living soul [or living man]. Here we see the term, soul, means the entire man. Then the lusts spoken of by Peter war against the man, mind and body; therefore, God speaks of a converted man as being a new creature; old things [including our sinful lusts] are passed away, and all things are become new. 2 Cor. v, 17. And Jesus speaks thus to this converted man: If a man love me he will keep my words, and my Father will love him, and we will come unto him and make our abode with him. Jno. xiv, 23. Here we can plainly see that Jesus measures our love to him by our acts of obedience. He said to the apostles, All power is given unto me in Heaven and in earth. Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you, and, lo, I am with you always, even to the end of the world. Amen.
Now, as Jesus loves us so dearly that he has given his life for us, and says that if we love him we will keep his words, spoken by his apostles and prophets, we will therefore hear him, through his apostles, and believe that he will help us to keep his words.
First, then, we will hear Paul: Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is HOLY, which temple ye are. 1 Cor. iii, 16, 17. Here we can plainly see the way in which Jesus and his Father make their abode with his people, that is, by his Spirit. And remember, he calls the body the temple, not of an immortal soul, but of his Spirit, which he has promised conditionally, that is, if we do not defile our bodies with fleshly lusts.
Says Paul again, What! know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own; for ye are bought with a price? 1 Cor. vi, 19. Why are we not our own? Because we have been purchased with the blood of Jesus, and as we yield ourselves his servants, he begins to reign in us to will and to do of his own good pleasure. Phil. ii, 13. Therefore, you see it will not do for us to set up our wills; for if we do, the Spirit of God will be withdrawn from us and we be left to perish with our wills. But we will hear Paul again: What agreement hath the temple of God with idols? for ye are the temple of the living God, as God hath said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people. Wherefore, come out from among them and be ye separate, saith the Lord, and touch not the unclean thing, and I will receive you, and I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty. Having these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit [the mind], perfecting holiness in the fear of God. 2 Cor. vi, 16-18; and vii, 1. Here the Lord makes an entire separation from sin and uncleanness a condition of our acceptance with him, and of being his sons and daughters. Then may the Lord help all who read these lines to not grieve the Spirit of God away from them by indulging in the pride of life or in the lusts of the flesh, but remember Him who with a crown of thorns upon his head suffered that he might redeem us from these evil things. Therefore, says Peter, likewise ye wives be in subjection to your own husbands, that if any obey not the word, they also may without the word be won by the conversation of the wives, while they behold your chaste conversation coupled with fear; whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold, and of putting on of apparel, but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner in the old time the holy women, also, who trusted in God, adorned themselves, being in subjection unto their own husbands, even as Sarah obeyed Abraham calling him Lord; whose daughters ye are as long as ye do well. Likewise, ye husbands, dwell with them according to knowledge, giving honor unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered. 1 Pet. iii, 1-8.
Here the believing wife's duty in regard to her dressing and her deportment toward her husband, and her husband's duty toward her, are clearly set forth.
But there is still something else included in Paul's language in 2 Cor. vii, 1, where he exhorts believers to cleanse themselves from all filthiness of the flesh. It seems to me that Paul in one of his visions must have had a view of the dreadful filthy habit of using tobacco, so commonly indulged in by this last generation of people, out of which the Lord is now fitting up a peculiar people to meet his Son when he comes to make up his Father's jewels. Right here I wish to ask a plain question: Do you think that any of his peculiar people who will be ready to meet Jesus when he comes will be found using tobacco in any form? I think I hear many thousand voices saying, No, never! Then may the Lord help many who have not yet done so, to cleanse themselves from this filthy, lustful habit, which, by its narcotic poison, is warring against the soul, stimulating the nerves of the body, deranging thepowers of the mind, and involving a vast waste of time and money.
But we must not forget that there are other lusts of the flesh from which we are required to abstain, and one is the use of coffee and tea. But some may say, What harm is there in using these stimulants? Answer. First, they are poison, and therefore destroy, in a certain degree, the digestive organs, causing headache, &c. Listen a moment to medical authority on this subject. Dr. Coles says coffee is a narcotic stimulant, bearing some resemblance to opium, and so powerful is its action that it is considered and used as a most certain antidote to poisoning from opium; and it can readily be seen that unless it was an article of much power itself, it could never overpower such a poison. Coffee should never be drunk as a luxury or beverage. Tea is another objectionable article, because of its stimulating properties. Like alcohol, it increases beyond its healthy and natural action the whole animal and mental machinery, after which there comes a reaction—a corresponding languor and debility. The washerwoman becomes exhausted and must have her bowl of tea to recruit her energies instead of giving Nature a chance to recover herself.—Philosophy of Health.
Thus people make themselves believe that tea is a good thing. So it is; but only to kill people.
Professor C. A. Lee, of New York city says, A strong decoction of green tea speedily destroys life in the inferior animals, even when given in small doses.
Dr. Trall says, From a pretty close observation, I am fully satisfied that the general prevalence of female weaknesses, a phrase including an extensive and formidable class of ailments, is in a great measure attributable to warm teas.—Encyclopedia, Book I, pp. 311, 312.
Do not all tea-drinkers know that, as a general thing, a strong cup of tea just before going to bed will keep them awake most all night, and the longer they drink it the more nervous they become, until the stomach and nervous system become a perfect wreck, all on account of the gratification of this fleshly lust, which is thus warring against the soul? Therefore, says Paul, Whether, therefore, ye eat or drink, or whatsoever ye do, do all to the glory of God. 2 Cor. x, 31.
I understand the way to glorify God is strictly to obey him in all things; for Jesus says, If a man love me he will keep my words. Jno. xiv, 23. The Father says, Come out from among them, and be separate, and I will receive you. 2 Cor. vi, 17. Peter says, Add to your faith virtue, and to virtue, knowledge, and to knowledge, temperance. The addition of this grace to our faith will clear away all the tobacco, coffee, and tea. Then we can add patience, and to patience, godliness, and to godliness, brotherly-kindness, and to brotherly-kindness, charity, or love, which is the crowning grace; for if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind and cannot see afar off. Wherefore the rather, brethren, give diligence to make your calling and election sure; for if ye do these things, ye shall never fall. What a promise! Who of the readers of this article want the benefit of this promise? I do; yea, I must have it. Then let us cleanse ourselves and abstain from fleshly lusts which war against the soul, for so an entrance shall be ministered unto us abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ. Amen.

SING TO ME.

By Vesta N. Cudworth

Air, “He died in California.”
Sing to me, for I am weary, While my vision daily scans, By revelation, shadows dreary, Creeping o’er earth’s brightest lands: Let it be a song of pity, Angel music, soft and low, And its breath of love so near me, It may sweep my throbbing brow.
Sing a dirge for earth: bemoaning Her bright gems grown dim and rare; Trees of righteousness once blooming, Stretch their branches cold and bare. Scarcely one redeeming feature Marks this Mercy-deluged age; Prayers and Bibles sink her deeper, While she writes her darkest page.
Jesus save! “the hour of trouble,” Circles ’round thy “remnant flock;” Earthly peace is but a bubble, Broken by the slightest shock; Sacred bonds are lightly broken; Perjured priests at every post; Trust betrayed; no hopeful token Lingers ’round this bankrupt host.
Sing to me; the vision brightens, Yonder is a starry shore; One glad smile that land enlightens, Where the gathered weep no more. Far beyond this night of sadness, And these scenes of mortal gloom, Man shall walk in native gladness, Earth shall smile in Eden bloom.
VESTA N. CUDWORTH.
Springfield, Mass.

The Sermon.

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. 2 Tim. iv, 2.

LIFE INCIDENTS.

By James White

BY ELDER JAMES WHITE.

CHAPTER TWO.

Christian Experience.—My Mother's words upon the Second Coming of Christ.—Impressions of Duty.—Rash Decision to drive off Conviction.—The Spirit of God followed me.—Left the School-room to visit my Scholars.—Interesting Seasons by the Way, and with my Scholars.—A Reformation followed.—Impressions of Duty to Preach.—After a Struggle, yielded, and was Blessed.—Heard on the Advent, and Studied the Subject.—The great Tent-meeting in Eastern Maine.—Wm. Miller.
At the age of fifteen I was baptized and united with the Christian church. But I had buried myself in the spirit of study and school-teaching, and had lain down the cross. In my zeal and blindness, a thorough education seemed larger to me than all Heaven and earth beside. I had never descended to the common sin of profanity, had not disgraced myself, nor dishonored my parents, had never used tea and tobacco, nor ever raised a glass of spirituous liquor to my lips, yet I loved this world more than the next, and was worshiping education instead of the God of Heaven. In this state of mind I returned home from my second and last school, when my good mother said to me, “James, Bro. Oaks, of Boston, has been here lecturing on the second coming of Christ about the year 1843, and many believe it; and there has followed the lectures a good reformation, in which most of your mates have experienced religion.” I had regarded what was commonly called Millerism as wild fanaticism. And this impression was confirmed by hearing one James Hull, of Maine, speak upon the subject at the house of worship at Palmyra. But now that my mother, in whose judgment and piety I had reason to confide, spoke to me upon the subject in words of earnest candor and solemnity, I was shocked and distressed. In spite of me, conviction would fasten upon my mind that these things might be so. But, then, how could I have it so? I was unprepared. My plans for this life were made. “But of that day and hour knoweth no man,” I replied. To this my mother readily responded, “But as the days of Noe were, so shall also the coming of the Son of Man be.” God gave the time to Noah. He warned the world. Jesus gives signs in the sun, moon, and stars, and says, “When ye shall see all these things, know that he is near, even at the doors.” “That day is coming ‘as a thief,’” I replied. To this the ready response was, “But ye, brethren, are not in darkness that that day should overtake you as a thief.” My good mother was ready to meet calmly and pleasantly all my infidelity upon the second advent near. She gave me books to read upon the subject. The very sight of them distressed me, yet I was inclined to read them. And when in the house of worship I heard my school-mates speak of the love of Christ, and the glory of his appearing, I was deeply impressed that the hand of God was in the Advent doctrine. I began to pray, and to confess my backslidings from God. As I returned to the Lord it was with strong convictions that I should renounce my worldly plans and give myself to the work of warning the people to prepare for the day of God.
I loved books generally, but had no time nor taste for the study of the sacred Scriptures, hence was ignorant of the prophecies. I had, however, some knowledge of the Bible history of man, and had the idea that the race in six thousand years had depreciated physically, and, consequently, mentally. The subject came before my mind in this form: Man once lived nearly one thousand years. In length of days he has dwindled to seventy. In a few centuries, should time continue, with the same results upon the lifetime of man, the race would cease to exist. I had given up the doctrine of the conversion of the world, and the temporal millennium, in which the soil and man were to be gradually restored to their Eden state, as taught me by my father. I therefore saw the necessity, in the very nature of things, for some great changes, and the second coming of Christ seemed to be the event which would most probably bring about the change in man, and in the earth, to remove the curse and its results, and restore all to its Eden perfection and glory.
My mind turned to the young people of my school I had just left. In that school of fifty scholars, twenty-five were near my own age, several were older. My school was a happy one. I loved my scholars, and this love was mutual. As we parted, at the close of the last day of school, I said to them, I am engaged to teach this school next winter, and should I fulfill this engagement, I will not ask one of you to obey my orders better than you have this term. As I found comfort in prayer, I began to pray for my scholars, and I would sometimes wake myself in the night praying vocally for them. A strong impression came upon me, as if a voice said to me, “Visit your scholars from house to house and pray with them.” I could not conceive of a heavier cross than this. I prayed to be excused, that I might pursue my studies; but no relief came. I prayed for clearer evidence, and the same impression seemed to say, “Visit your scholars.” I went into my father's field, hoping that I could work off the feeling under which I suffered; but it followed me, and increased. I went to the woods to pray for relief. None came. But the impression, “Visit your scholars,” was still more distinct. My being rose in rebellion against God, and I recklessly said, “I will not go.” These Heaven-daring words were accompanied with a firm stamp of the foot upon the ground. And in five minutes I was at the house packing my books and clothes for Newport Academy. That afternoon I rode to the place with Eld. Bridges, who talked to me all the way upon the subject of preaching, greatly to my discomfort.
The next morning I secured a boarding place, and found my place in several classes in the school, and commenced study with a will to drive off my convictions. But in this I did not succeed. I became distressed and agitated. After spending several hours over my books, I tried to call to mind what I had been studying. This I could not do. My mental confusion was complete. The Spirit of God had followed me into the school-room in mercy, notwithstanding my rebellion, and I could find no rest. I there resolved that I would do my duty, and immediately took my cap and went directly from the door of that school-room, on foot, to the town of Troy, the place of my last school. I had gone but a few rods on my way, when sweet peace from God flowed into my mind, and Heaven seemed to shine around me. I raised my hands and praised God with the voice of triumph.
With a light heart and cheerful step I walked on till sundown, when I came to a humble cottage which attracted my especial attention. I was strongly impressed to call, but had no reason for so doing, as it was but a few miles to the school district, where I should find a hearty welcome. I decided to go past this house, as I did not wish to find myself in the awkward position of calling upon strangers without some good reason. But the impression to call increased, and the excuse to call for a drink of water occurred to me, and I stepped to the door and called for water. A man in the noon of life waited upon me, then kindly said, “Walk in.” I saw that he had been weeping. In one hand he held the Bible. When I had taken the chair he offered me, he addressed me in a most mournful manner, as follows:
“I am in trouble. I am in deep affliction. To-day I have buried my dear son, and I have not the grace of God to sustain me. I am not a Christian, and my burden seems greater than I can bear. Will you please stop all night with me?”
He wept bitterly. Why he should so directly open his afflicted mind to a young stranger, has ever been to me a mystery. I could not refuse his invitation, and stopped for the night. I told him my brief experience, and pointed him to Christ, who says, “Come unto me all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart, and ye shall find rest unto your souls. For my yoke is easy, and my burden is light.” We bowed in prayer, and my new friend seemed relieved. Then we sought rest in sleep. In the morning I assisted him in erecting the family altar, and went on my way. I have never seen him, nor have I heard from him since.
But I had walked but two miles on that delightful spring morning, when all nature, animate,seemed to join my glad heart in the praise of God, before the same impression came upon me, as I was passing a neat log cottage. Something said to me, “Go into the house.” I stepped to the door, and called for a drink of water. And who should bring it to me but a young lady who had attended my school the past winter. As she recognized me, she exclaimed, “Why, schoolmaster, walk in.” This family had just moved from the district, three miles, to a new settlement surrounded by forests. The father was absent. The mother and children greeted me with more than usual cordiality, each calling me “Master.” There was the place for my work to commence. I told my errand, and asked the privilege to pray.
“Oh, yes!” said the already weeping woman. “But let me send out the children and call in my neighbors.” Some half-dozen little boys and girls received dispatches from their mother, and cheerfully ran to as many log cottages with the word, “Our schoolmaster is at our house, and wishes to pray, and mother wants you to come as soon as you can.” In less than half an hour I had before me a congregation of about twenty-five. In conversing with them, I learned that not one of that company professed Christianity. Lectures on the second advent had been given near them, and a general conviction that the doctrine might be true rested upon the people. And as I related my experience of a few weeks in the past, stating my convictions relative to the soon coming of Christ, all were interested. I then bowed to pray, and was astonished to find that these twenty-five sinners all bowed with me. I could but weep. They all wept with me. And after pointing them to Christ, as best I could with limited experience and knowledge of the Scriptures, I shook their hands, said farewell, and joyfully pursued my journey.
As I entered the district I had so recently left, all seemed changed, yet no change worthy of note had taken place but in me. The school-house where I had spent happy hours in teaching willing minds, was closed, and my scholars were pursuing their daily tasks in the field and kitchen. I had left them a proud, prayerless backslider, but now had come to pray with them. It seemed to me that the Lord could not have selected a duty more humbling to my pride.
The district was made up of Universalists, formal professors, respectable sinners, and Infidels. My employer, who had also engaged me to teach their school the next winter, was an Infidel. I lost no time in making known the object of my visit, and in visiting and praying from house to house. No one opposed me. Some were deeply affected and bowed with me. My Infidel friend said to me as I asked permission to pray in his house, “I am very sorry, Mr. White, to find you in this state of mind. You are a good teacher, and a gentleman. I shall not forbid you.” This reception was decidedly cold when compared with what I had met from others. He was evidently much disgusted, and disappointed, but tried to conceal his feelings, out of respect to mine. I tried to pray, and passed to the next house.
In a few days my work in that direction was done, for that time, and I returned home with the sweet assurance that I had done my duty. A few weeks afterward, however, I visited the place again. A general reformation was in progress under the labors of a Christian. On Sunday, the meeting was held in a barn. The interest was general, and the congregation was large. After the minister closed his remarks, I improved a few moments. I felt deeply, and my testimony reached the people, especially my scholars and their parents. The following summer, lectures were given in the town-house, and the next winter, most of the people of that town embraced religion.
Much of the summer I was unsettled as to duty. I had visited my scholars, and sometimes hoped to be excused from anything further of the kind, and feel free to pursue my studies. But the definite idea of proclaiming the soon coming of Christ, and warning the people to prepare for the day of the Lord, was impressed upon my mind. I did not dare attend school. The Spirit of the Lord had driven me from the school-room once, and in following a sense of duty I had been greatly blessed. How could I resist present convictions, and try to shut myself away from the Lord, over my books? And, again, how could I renounce all my fondly-cherished hopes of the future?
My brother in Ohio said to me, by letter, “Come out into the sunny West, James, and I will help you.” Well, said I, when I become a scholar. How could I give up my school books, and with my small stock of education think of becoming a preacher?
A school-mate, Elbridge Smith, who had also been a room-mate at St. Albans and at Reedfield, was a special friend of mine. He was a firm young man, of good habits, yet not a Christian. I loved him for what he was, and we mutually, in confidence, freely stated to each other all our plans, hopes and difficulties. To this young man I first opened my mind freely upon the subject of the second advent, and my convictions of duty to preach the doctrine. He treated the matter with candor, and seemed troubled, as he learned from my own lips that I was inclined to believe that Christ would come about the year 1843. He had given the subject no study, but evidently feared it might be so. He replied to me as follows: “You know I am not a Christian, and, therefore, am poorly prepared to give you advice in relation to religious duty. I think of these things more than many suppose, though I publicly take no personal interest in them. I, however, think it well for me, and safe for you, to say at this time, Follow the convictions of your own mind.”
I honor this friend of my youth for his candor and good counsel. Who could have done better? We have met but a few times since, as I soon left that part of the State, to proclaim the coming of the Lord, and be for Bowdoin College. He graduated in two years from that time, studied law, and now Elbridge Smith is a judge somewhere in the West. This I was told by a Mr. Lancy whom I met in the cars in Maine, in December, 1867, and whom I used to know in my boyhood.
The struggle with me was a severe one. But I finally gave out an appointment, and had some freedom. I soon sent an appointment to speak at the Troy town-house. The congregation was large. Had rather a lean time, and felt embarrassed. And what seemed to well nigh finish me, a good, honest, simple-hearted woman came up to me at the close of the meeting, and said, “Elder White, please come to our house and take dinner.” The word “Elder,” cut me to the heart. I was confused and almost paralyzed. I will not attempt to narrate anything further that occurred on that day. The remaining portion of the day has ever seemed like a blank. I can only remember my confusion and anguish of spirit as I heard the unexpected word, “Elder.” I was unreconciled at the prospect before me, yet dared not refuse what seemed to be duty, and turn to my books. I was urged to speak in the presence of two young preachers, and attempted to preach. In twenty minutes I became confused, and embarrassed, and sat down. I lacked resignation and humility, therefore was not sustained.
I finally gave up all for Christ and his gospel, and found peace and freedom. My mind was especially called to the second advent, by hearing Elders J. V. Himes and A. Hale speak several times upon it in the city of Bangor, Me. I then saw that it was a subject that required study, and felt the importance of commencing in earnest to prepare myself to teach others. I purchased Advent publications, read them closely, studied my Bible, and spoke a few times during the summer on the second coming of Christ, with freedom, and felt encouraged.
In September, Elders Himes, Preble, Wm. Miller and others held a meeting in the mammoth tent in Eastern Maine. In company with Elder Moses Pully, a Christian minister of my acquaintance, I attended that meeting. I there, for the first time, saw that great and good man, Wm. Miller. His form and features showed great physical and mental strength. The benevolent, affable and kind spirit manifested by him in conversation with numerous strangers who called on him to ask questions, proved him a humble, Christian gentleman. Infidels, Universalists, and some others came to him with opposing questions. He was quick to perceive their designs, and with becoming firmness and dignity, promptly met their objections, and sent them away in silence. So long had he, even then, been in the field, meeting opposition from every quarter, that he was prepared for any emergency.
In his public labors his arguments were clear, and his appeals and exhortations most powerful. The tent in which he spoke was a circle whose diameter was one hundred and twenty feet. On one occasion, when this tent was full, and thousands stood around, he was unfortunate in the use of language, which loudness in the baser sort in the crowd turned against him by a general burst of laughter. He left his subject with ease, and in a moment his spirit rose above the mob-like spirit that prevailed, and in language the most searching, he spoke of the corruptions of the hearts of those who chose to understand him to be as vile as they were. In a moment all was quiet; yet the speaker continued to describe the terrible end of the ungodly in a solemn and impressive manner. He then affectionately exhorted them to repent of their sins, come to Christ, and be ready for his appearing. Many in that vast crowd wept. He then resumed his subject and spoke with clearness and spirit as though nothing had happened. In fact, it seemed that nothing could have occurred to fully give him the ears of the thousands before him, and to make his subject so impressive as this circumstance.
God raised up Paul to do a great work in his time. In order that the Gentiles might be clearly taught the great plan of redemption through Jesus, and that the infidelity of the Jews might be met, a great man was selected.
Martin Luther was the man for his time. He was daring and sometimes rash, yet was a great and good man. The little horn had prevailed, and millions of the saints of the Most High had been put to death. To fearlessly expose the vileness of the papal monks, and to meet their learning and their rage, and also to win the hosts of the common people with all the tenderness and affection of the gospel, called for just such a man as Martin Luther. He could battle with the lion, or feed and tenderly nurse the lambs of Christ's fold.
So Wm. Miller, in the hands of God, was the man for his time. True, he was a farmer, and had been in the service of his country, and had not the benefits of an early classical education. And it was not till he had passed the noon of life that God called him to search his word and open the prophecies to the people. He was, however, a historian from his love of history, and had a good practical knowledge of men and things. He had been an Infidel; but on receiving the Bible as a revelation from God, did not also receive the popular, contradictory ideas that many of its prophecies were clad in impenetrable mystery. Said Wm. Miller, “The Bible, if it is what it purports to be, will explain itself.” He sought for the harmony of Scripture and found it. And in the benevolence of his great and good heart, he spent the balance of his life in teaching it to the people in his written and oral lectures, and in warning and exhorting them to prepare for the second coming of Christ.
Much of the fruits of his labors are now seen. Much more will be seen hereafter. Heaven will be hung with the fruits of the labors of this truly great and good man. He sleeps. But if it can be said of any who have toiled and worn and suffered amid vile persecutions, Blessed are the dead which die in the Lord from henceforth, that they may rest from their labors, and their works do follow them, it can be said of Wm. Miller. He nobly and faithfully did his duty, and the popular church, united with the world, paid him in persecutions and reproaches. The very name of Wm. Miller was despised everywhere, and Millerism was the jeer of the people from the pulpit to the gutter.
But, dear reader, if your deed be registered at the office of the county clerk, rough hands may tear the paper you hold in your hand which you call a deed, and your title is no less secure. However men may have handled the name of Wm. Miller here, when the final triumphant deliverance of all who are written in the Book of Life comes, his will be found among the worthies, safe from the wrath of men and the rage of devils, securing to him the rewards of immortality according to his works.

CHRISTIAN LABORS THWARTED.

Rev. J. L. Phillips of Orissa, India, describes the moral desolation spreading among the Burmese and Karens, from the growing use of alcohol and opium, introduced by the English government. Some entire villages are ruined; honest, laborious working-men have become idle vagabonds; and some churches are completely and hopelessly disorganized by this vice, as opium-eaters seldom reform. Fifty years ago the native Burmese were remarkably free from intoxicating habits; now they say, “The English taught us to use arrack and opium.” The English government realize from this traffic an immense revenue, sixteen times more than is expended for public education throughout the province.
Be guarded in discourse, attentive and slow to speak.

PARAPHRASE OF PSALM XVI.

By E. S. W.

The title of this Psalm in the Hebrew is Michtam Le-david; or a Golden Psalm of David. There are six Psalms that have the title michtam prefixed; the others are lvi, lvii, lviii, lix and lx. Michtam also means pure or stamped gold; and hence it has been supposed that this title was given to them on account of their excellence, golden Psalms or Psalms worthy to be written in letters of gold. It was, and still is, the custom in Asiatic countries, to write the works of men of great eminence in letters of gold or on a page highly ornamented with the utmost profusion of golden lines, figures, &c. It is supposed that these Psalms were thus written and hung in the sanctuary, and from this circumstance they may have derived their name. These titles however are of human origin, and were probably made long after the Psalms were composed.
David is undoubtedly the author of this Psalm, as it is most pointedly attributed to him in Acts ii, 25–31, but there are a diversity of opinions in regard to its application. Some commentators apply it wholly to David; others, the former part to David and the latter part to Christ; while others are of the opinion that it all belongs to Christ. This is the view taken of it by Dr. Adam Clarke, and with this view we coincide. We think it a hymn prophetically descriptive of the Messiah, commencing with a prayer to the Father for preserving care on his entering upon his earthly ministry, expressing his confidence in God that he would sustain him in all his sufferings, and that through him he would finally obtain a triumphant victory and enjoy the purchased possession throughout eternity.
1 O thou my Father, God of strength, Preserve and help thou me, Humanity will not avail; My trust's alone in thee.
2 Thou art Jehovah and my Lord, From whom all goodness came; Redemption's work thou dost not need, To add to thy great name.
3 But thy great gift is for the saints— Those who have fallen low; And who are held as captives still By man's relentless foe. And for all those who live and die, Believers on my name, It is for these and these alone, Unto the world I came.
4 'T was with glad tidings of great joy, I came unto my own, But they, alas! received me not; They seek another one. Their sacrificial offerings No longer now avail; Their cries through blood of beasts and birds With God will not prevail. Thus they will seek and wander on, With none to guide aright, Their sorrows shall be multiplied Who thus reject the light.
5 The Lord is my inheritance, I seek no earthly good; The cup of suffering I drink; It is the will of God. By his free grace death's pangs I taste— I taste for every man, All those who come I will receive, My lot thou wilt maintain.
6 A goodly heritage I have, The lines have favored me; My title and my right extends, Through all eternity. I on my Father's throne will reign, When conflicts all are o'er, A name shall have 'bove every name, Thenceforth forevermore. And when the curse is all removed, And all things are made new, A peaceful kingdom I shall have, A fair dominion too.
7 The Lord has been my counselor, In him do I confide; He's been my stay and my support, My helper and my guide. And in the seasons of the night, Instruction I obtain, By meditating on his word, His works and ways to man. And in the dark and trying hour, When sorrows press me sore, The secret purpose of my soul, Sustains me evermore.
8 The Lord my God is ever near, Always before my face; His presence shall be with me still, And his sustaining grace. In the great work—redemption's scheme, Which we together planned, I fear no foe, the Lord is near, He is at my right hand.
9 Because I know in whom I trust, I greatly do rejoice; My heart is glad, I'll praise the Lord— Praise him with cheerful voice. When down into the grave I go, My flesh shall rest in hope, And with the adversary great, Sure of success I'll cope.
10 For well I know thou wilt not leave My soul within the grave, Thou also wilt thy Holy One, From foul corruption save.
11 And in the conflict dire I wage With Death the prince of foes, The path which leads to endless life, To me thou wilt disclose. Where'er thou art, there is true joy, And happiness in store, Pleasures above at thy right hand— Pleasures forevermore. E. S. W.
Continue reading: MARK XVI.