Review and Herald, Vol. 12, No. 22.
Brief Sketch of the Saxon Idols from which the Days of the Week received their NamesPage 1
Brief Sketch of the Saxon Idols from which the Days of the Week received their Names.
By Sel.
THE idols which our Saxon ancestors worshiped, and from which the days of the week derive their names, were various; and were the principal objects of their adoration. This idol, which represented the glorious luminary of the day, was the chief object of their adoration. It is described like the bust of a man, set upon a pillar, holding, with outstretched arms, a burning wheel before his breast. The first day of the week was especially dedicated to its adoration, which they termed the Sun's Daeg; hence is derived the word Sunday. The next was the Idol of the Moon, which they worshiped on the second day of the week called by them Moon's Daeg; and since by us, Monday. The form of this idol is intended to represent a woman, habited in a short coat, and a hood, and two long ears. The moon which she holds in her hand, designates the quality. Tuisco was at first deified as the father and ruler of the Teutonic race, but in course of time he was worshiped as the son of the earth. From this came the Saxon words, Tuisco's daeg, which we call Tuesday. He is represented standing on a pedestal, as an old, venerable sage, clothed in the skin of an animal, and holding a sceptre in the right hand. Woden, or Odin, was the supreme divinity of the Northern nations. This hero is supposed to have emigrated from the East, but from what country, or at what time, is not known. His exploits form the greatest part of the mythological creed of the Northern nations, and his achievements are magnificent beyond all credibility. The name of the fourth day of the week, called by the Saxons Woden's daeg, and by us Wednesday, is derived from this personage. Woden is represented in a bold and martial attitude, clad in armor, with a broad sword, uplifted, in his right hand. Thor, the eldest and bravest of the sons of Woden and Friga, was after his parents, considered as the greatest god among the Saxons and Danes. To him the fifth day of the week, called by them Thor's daeg, and by us Thursday, was consecrated. Thor is represented as sitting on a throne, with a crown of gold on his head, adorned with a circle in front, wherein were set twelve bright burnished gold stars, and with a regal sceptre in his right hand. Friga, or Frea, was the wife of Woden, or Odin; and, next to him, the most revered divinity among the heathen Saxons, Danes and other Northern nations. In the most ancient times, Friga, or Frea, was the same with the goddess Hertha, or Earth. To her the sixth day of the week was consecrated, which by the Saxons was written Friga's daeg, corresponding with our Friday. Friga is represented with a drawn sword in her right hand, and a bow in her left. The Idol Seater is represented on a pedestal170whereon is placed a perch, on the sharp prickled back of which he stood. His head was uncovered, and his visage lean. In his left hand he held up a wheel, and in his right hand was a pail of water, wherein were flowers and fruits; and his dress consisted of a long coat, girded with linen. The appellation given to the day of his celebration is still retained. The Saxons named it Seater's daeg, which we call Saturday.—Sel. Fashions of the Present Age.
[Bro. Smith: From what I have seen among the remnant, as I have passed from place to place, it came to my mind as I read the following, that something might be gathered from it that would serve to admonish many that profess to believe the last message of mercy.—A.] THE more intimately I become acquainted with the genius of fashion, the more I see in it to deplore. I once regarded the evils connected with it as comparatively slight—rather as caricatures to be laughed at than otherwise. They now appear to me in a different light. I cannot resist the conviction that to these evils there is attached a moral character—that as the hot wind of the desert blasts every herb and flower in its path, so the influence of fashion, when it is powerfully exerted in the family constitution, degrades, debases, and blights the heart, and especially the heart of the young. The devotee of fashion can find little or no leisure for the concerns of the soul. None can serve God and fashion. True, every judicious mother knows the evils of inordinate attachment to this idol. But are they all fully aware of the extent of these evils; or, if aware of them, are they sufficiently watchful in guarding their children from the influence of the idol? I think not; and my heart is sad, when I see, as I frequently do, so much apathy on the part of mothers, when they must perceive that their children are breathing the infected atmosphere of fashionable life, which must eventually exert upon the mind and soul an influence for evil which it were impossible to counteract. How often have I heard parents lamenting, with bitter regret, that their daughters had fallen under this influence, and seemed bound by a spell of terrible power, when, if timely counsel had been given, or, what is better, if their children, early in life, had been withdrawn from the sphere of the temptation, it appeared morally certain that they would have escaped. And yet, there are thousands of mere children, scarcely able to speak intelligibly, who are undergoing just the system of education that is fitting them for this condition, directly under the eye, too, of an affectionate, pious mother, who would sacrifice a right eye rather than contribute to her daughter's passion for this idol. The other day I met a lady and her daughter, an only child, not seven years of age, who is now a woman, so far as the world of fashion is concerned. The mother does not see it; but many of her friends are well aware of it, and tremble as they see the daily and hourly illustrations of it. I called the little girl to me, when I noticed the direction which her mind was taking so prematurely, and I said to her, "Ada, if you were rich, what would you do with your money?" "Oh," said she, "I would have a beautiful carriage, lined with crimson velvet, just like Mrs. Bellflower's, and such fine horses, and I would live in a great house, and have ever so many servants. I would have"—and here followed a catalogue of dresses, sufficiently extended and rich to satisfy any reasonable mantua-maker in Paris. One of the dresses, I believe, was to have some six or eight flounces, and to be generously embellished with gold—a dress which was to be worn on state occasions only. "But Ada," I said, "what else would you do with your money? You would not spend it all in this way, would you?" Then followed another list of fashionable articles, such as rich carpets, mirrors, and chandeliers. Oh, such grand parties as she would give! Everybody would be there. There was no place in her mind for anything else. Even the usual establishment of a family of dolls, such as children at this age very naturally delight in, were left entirely out of the inventory. This child's mind had been developed, up to this period in her history, in a fashionable boarding-house, where the conversation, to a great extent, was respecting these details. The child had heard this gossip, and came, logically enough, to the conclusion, that nothing else in the universe was so desirable. [Many children among the remnant, having the society of the youth of worldlings, may come to the same conclusions.] Now it does not require any great shrewdness to see that, unless there is some strong counter influence exerted upon this mind, and exerted speedily, she will enter the vortex of fashion, and be whirled around in it until she is irretrievably lost. The time to save her is passing rapidly away. Why will not that mother see the danger, and act in view of it? Why will not all christian parents take a firm and decided stand against the influence of the fell demon, and resolutely determine to resist his ingress to their firesides, while the hearts of their children are tender and pliable?—Mother's Magazine. The Saviour comes! The signs proclaim
His glorious advent draweth nigh;
Gladly his longing church exclaim—
O Saviour, come away!
Then Christian, wake! and from the heart
Let earth's gay visions pass away:
Soon, soon earth's splendor will depart;
Earth's glory will decay. Time wings its way! we hurry on!
The flitting moments will not stay.
On morning's wings we're borne along
To that important day.
Then, Christian, wake from earthly care!
O hail the morning's rising ray:
With watchful diligence prepare
For the approaching day! Christian, thy toils will soon be o'er:
Thou shalt be saved with all the blest:
Afflictions will be known no more
In that all-glorious rest.
Then be a lonely pilgrim here;
Arise, depart, and seek your rest:
And when the pilgrim's Lord appears
Thou shalt be fully blest!—Sel. Accepting Human Fallibility
Never fear people thinking you are fallible; for you are so, whether they think so or not. It is a delightful thought, that although the person of the Deity is forever concealed from the gaze of mortal eyes, yet some of his most glorious attributes are so manifested or embodied in his visible works, that whoever studiously directs his attention to them, may, from the contemplation, derive such conceptions of the character of the invisible Creator, as shall fill the mind with inexpressible delight; and provided the heart be right, excite towards him profound feelings of love, gratitude and adoration. When we gaze upon some choice work of art, we see embodied in that production the skill of the artist; and according to the beauty or ingenuity displayed in the workmanship, will be our conception of that skill. In like manner, we see embodied in the Almighty's works his power, wisdom and goodness, and the mind cannot fail of being impressed, if impressed at all, with the infinite superiority of the Creator's power and wisdom, over all the power and skill of man. But whilst the great and beautiful of the works of man are sought after with intense eagerness, and viewed with the most profound admiration, no praise or honors being considered too great to be lavished upon the gifted authors, how common is it for the works of Him, the creature of whose hands man is, to be passed by, or trodden under foot with the utmost indifference! and yet "the poor beetle that we tread upon," or the humblest flower that decks earth's surface, and which we so thoughtlessly crush beneath our feet, is a manifestation of greater power and wisdom, than can be furnished by all the works of man combined. How many, may we reasonably suppose, of the vast multitudes who visited the late Crystal Palace, and there gazed with wonder and admiration upon productions the most exquisite that the fertile genius of man ever conceived, or his dextrous hands ever wrought, permitted, even for one moment, their thoughts to ascend to him who giveth to man wisdom, and knowledge, and to whom the highest praise ought ever to be rendered! Is there not too much reason to fear that the vast edifice, the wonder of the age, containing specimens of the useful, ornamental, beautiful and gorgeous of human production out of every nation, and from every clime, was but a magnificent idol temple to which rushed daily crowds of devotees, and there, in heart, prostrated themselves in adoration to the creature man. Whilst we would deem it right to admire the great and beautiful of all that man has accomplished, and render the praise justly due to him, we ought not to stop here, but elevate our thoughts to that Being who endowed man with these powers, and that with a view to his own glory, of which we cannot but rob him, when we lavish all of our admiration and praise upon the creature, to the total disregard of the Creator. I am wandering, however, from the design of the present communication, which was to impart a few thoughts in relation to the goodness of God, as manifested in the care which he has exercised to clothe with beauty the terrestrial abode of man, and endowing him with faculties capable of appreciating, and deriving pleasure from the contemplation of the same. We should naturally suppose that the first inquiry of every reflecting individual would be, when during his rambles through the pleasant fields and shady groves, his attention is directed to the many beautiful flowers that are scattered along his path, of colors so varied and brilliant, and possessing such a variety of elegant and pleasing forms, of what utility are all these—what purpose do they serve in the vast system of creation? And whilst in relation to some, the answer may be, that they are possessed of medicinal properties, and thus prove greatly useful to man and beast; in respect to the great mass of them, no such answer can be given. It is true, that we cannot positively affirm that they subserve no useful purpose, but so far as our knowledge extends, none has as yet been assigned to them. As we are assured, however, that God has created nothing in vain, or without a reference to some end, the mind is disposed to seek for some explanation of the profuse expenditure of creative power and wisdom by which it is surrounded; and in the instance under consideration, what other appears so natural, or so pleasing, as that our heavenly Father, in thus clothing with beauty the dwelling-place of man, and endowing him with faculties capable of appreciating this beauty, had in view the promotion of his happiness and enjoyment. It is admitted, however, that the final end of all creation is the glory of God; and if the hearts of the children of men were impressed, as they should be, with the goodness of the Creator, in not only making ample provision for the supply of necessary wants, but in providing for all who will avail themselves of it, an inexhaustible fund of innocent delight and enjoyment, love, gratitude and adoration would fill the soul, and ascend as sweet incense to the throne of the Eternal, who would thus receive the glory so justly his due. But supposing these flowers to serve some useful purpose, or extending our observation to those which we positively know to be possessed of useful properties, how lavishly do we find the beautiful to be combined with the useful, and thus see manifested the superabounding goodness of God. If utility simply had been the paramount object with the Creator, we can easily perceive that this end might have been attained, in the absence of much of that beauty which now meets our gaze, and draws forth our admiration, and which led the Saviour when upon earth, in directing the attention of his hearers to the beautiful lily with which their eyes were so familiar, to exclaim, that "Solomon in all his glory was not arrayed like one of these." Thus in relation to color, instead of the beautifully variegated hues presented by many flowers, and so pleasing to the eye, each flower might have possessed but one uniform color, and yet so far as we are capable of perceiving, might equally well have fulfilled the end of its creation, so far as relates to usefulness. In place of the admirably scalloped edge presented by a large proportion of flowers, and which certainly imparts pleasure to the beholder, they might without interfering with their utility, so far as we can perceive, have been formed with their edges perfectly straight. In the class of birds, what an amount of beauty is displayed! what a variety of brilliant hues the plumage of many birds presents! Among the insects, too, from the gaudy butterfly that spreads his beauteous wings to the summer sun, to the more humble, yet dazzling diamond beetle, how delicate the tinges, how bright the colors, and how exquisitely adapted their arrangement to produce the most pleasing effect to the eye of the beholder! and wherefore all this! We can scarcely suppose that the happiness of the creatures themselves is increased by their splendid array, even if they are capable of appreciating it at all. What other reason then appears so natural, as that the Creator, in thus mingling the beautiful with the useful throughout his works, had especial reference to his last and noblest production, man, who alone, of all the creatures, appears endowed with the faculty of understanding, and deriving pleasure from the beautiful in nature. The contemplation of the beautiful works of God, is evidently a great source of pleasure and happiness to man; and the more pure his heart and heavenly his spirit, the more exalted will be his enjoyment. Whilst, then, we suppose that this may legitimately be considered as the primary or apparent end designed, we should deem the grand and ultimate purpose to be, that a deep sense of the goodness of the Creator, in thus strewing man's pathway, sinful and fallen though he be, with so much that is pleasing and attractive, might not only rest upon his mind, but affect his heart, that from thence, as the fountain of all acceptable offering, might ascend the continual incense of praise to him, who has declared that for his glory he hath created all things. And, although it is undoubtedly true, that we shall never be prepared, duly to appreciate the goodness of God, until we have become experimentally acquainted with the love of God in Christ, and experienced that change without which no man can enter into the kingdom of heaven; yet we should suppose, that a contemplation of his goodness, so clearly manifested, as we deem it to be, in that particular part of his works to which our attention has been directed, could not fail to impart conviction, temporarily at least, to the mind of the most thoughtless, that the Creator was not the cruel, tyrannical Being whom the wicked, in their hearts, generally deem him to be, having no paternal regard for the creatures that he hath formed, and making no provision for their happiness and enjoyment. Far be such a thought from our minds. The Lord is good; his goodness is in all his works, and blessed be his great and holy name forever and ever. Another thought, and I will close. If the Creator has so lavishly adorned man's abode, cursed though it be for his sake, what may we suppose it to have been, when his hand was fresh upon it, and "the morning stars sang together, and all the sons of God shouted for joy," when man walked the earth in innocence; in Paradise was blessed with the presence of his Maker—angels winged their ethereal way from the Paradise above to walk amid the beauties of the Paradise below, and be the guest of man. "O God! O good beyond compare!
If thus thy meaner works are fair,
If thus thy beauties gild the span
Of ruined earth, and sinful man;
How glorious must the mansion be
Where thy redeemed shall dwell with Thee!" First Family Prayer at a Tavern.
Rowland Hill was once driven by a storm into a village inn, and compelled to spend the night. When it grew late, the landlord sent a request by the waiter that the guest would go to bed. Mr. Hill replied, "I have been waiting a long time, expecting to be called to family prayer." "Family prayer! I don't know what you mean, sir; we never have such things here." "Indeed! then tell your master, I cannot go to bed until we have had family prayer." The waiter informed his master, who, in consternation, bounced into the room occupied by the faithful minister, and said, "Sir, I wish you would go to bed. I cannot go till I have seen all the lights out; I am so afraid of fire." "So am I," was the reply, "but I have been expecting to be summoned to family prayer." "All very good, sir; but it cannot be done at an inn." "Indeed! then pray get me my horse; I cannot sleep in a house where there is no family prayer." The host preferred to dismiss his prejudice rather than his guest, and said, "I have no objection to have prayer; but I don't know how." "Well, then, summon your people, and let us see what can be done." The landlord obeyed, and in a few minutes the astonished domestics were upon their knees, and the landlord called upon to pray, "Sir, I never prayed in my life; I don't know how." "Ask God to teach you," was the gentle reply. The landlord said, folding his hand, "God, teach us how to pray." "That is prayer, my friend," cried Mr. Hill, joyfully, "go on." "I am sure I don't know what to say now, sir." "Yes you do; God has taught you how to pray, now thank him for it." "Thank you, O Lord, for letting us pray to you!" "Amen! Amen!" exclaimed Mr. Hill, and then prayed himself. Two years afterward, Mr. Hill found in that same village a chapel and school, as the result of the first effort of family prayer at the "Black Lion."—Sel. A GREAT king has told us his religious experience. He has told us several steps of the intelligible process by which he became possessed of that one thing which, above all others, is needful.171 He began by soberly reflecting upon his course of life—its object, its aim, its governing principle, its everlasting destiny: "I thought upon my ways." This was not enough. He felt the necessity of an entire change. As he had been pursuing the world in its various forms, and in all things seeking mainly his own gratification, he felt the necessity of now setting his face and desires towards heaven—towards God—towards a divine Saviour as made known in the sacred Scriptures: "I turned my feet unto thy testimonies." Nor was this done languidly. Those who are but half resolved never accomplish anything. Only "the hands of the diligent make rich." Those who are always putting off things, never thrive. Their resolution is like a note without date—it never becomes due. Those who never feel that religion is the most important of all their interests and pursuits, and has a claim before all others—those who at no specific time feel that it must now be attended to—can never become truly pious. "I felt," said one respecting the great crisis, the turning point of her destiny, "I felt that the great decision must be made to-day." It was made and she found peace. So our Lord says, "Seek first the kingdom of God and his righteousness," first in point of time as well as importance. In like manner the primitive disciples at once forsook all to follow Christ. Matt. iv, 18, 22. On the spot they began to regard him in preference to every thing else—their property, their business, and their nearest earthly relations, and without a moment's delay. They pressed their way into the kingdom. They "took it by force." In the same spirit the king referred to says of himself, "I made haste, and delayed not to keep thy commandments." Begin at once, reader, to hear his voice and to follow him. At once set your heart upon him with supreme affection. Delight yourself in him for all the beauty and excellence of his character as portrayed in your precious Bible. Direct your thoughts and desires towards him and that gracious Spirit whom he gives. The first step in religion is on many accounts the most difficult as well as important. How many, alas! never take the first step! How many, just by this one neglect, render their salvation impossible!—Intelligencer. In the Scriptures, very severe judgments are denounced against hypocrites, and the hypocritical nation of Israel. I am not acquainted with the Hebrew; and know not what term is employed in the Hebrew Old Testament to denote "hypocrite," or "hypocritical." But in the Septuagint, which is a Greek translation of the Hebrew, made about 225 years before the birth of our Lord, in all places not exceeding two, so far as I have discovered, where the English version reads "hypocrite," or "hypocritical" a Greek word is employed, which denotes lawless, irreverent, wicked, not keeping the law. The above remark applies to the Old Testament. In the New Testament (the original language of which is Greek) the Greek term employed for hypocrite, is "upokrites;" the "u" being aspirated, and pronounced as if an "h" were before it, thus, "hupokrites." And from this comes the English "hypocrite." The Greek "hupokrites," means a stage-player; one who plays a part under a mask. Both the Greek and the Roman stage-actors, in their performances, wore masks, which covered the head and face, and were fashioned so as to represent the character intended to be played. By the Greek "hupokrites," therefore, as applied by the sacred penmen, is meant one who appears under a religious mask; whose profession and life do not correspond; whose religion is an outward covering; in other words, who has the form of godliness without the power.—Sel “Christians don’t Care about my Soul,”
I WAS sorrowfully reminded by these words of my own case. I was born and lived until past twenty in a quiet western village with many religious privileges. From my earliest recollection I had strong religious impressions. At the age of nine years, another little boy and I used to spend much time in praying, and trying to help each other to be christians. Our seriousness was noticed, but none cared for our souls. I grew up, but still none cared for me. Regularly I attended church, often put myself in the way of professors of religion, almost aching to have them speak to me about my soul and Jesus; but none cared for my soul. The minister seemed to preach faithfully, earnestly, but in private never said a word to me on personal religion. One day we rode by ourselves thirty-two miles in a carriage, but not a word for my soul did he utter. God talked to me, for we were overtaken by a severe thunder-storm, thus giving the minister a fine opportunity to open up the subject, but not a word. Alas, alas ! I finally sought out an old lady, and asked her “what I must do to be saved.” And the first the ministers, elders, deacons, knew about it, I hoped that I had been converted. These things ought not so to be. Christian, be careful; blood may be upon your skirts in the judgment. But, sinner, let me entreat you, if no one cares for you, be sure that you care for yourself. Speak to the Christian, if he does not speak to you; you may, and probably will, find a warm heart sorrowing for its own neglect, and ready to love and pray for you, and guide you to Christ. Remember, if you perish, it will not even be one drop of water to cool your tongue, for you to say, “Christians don’t care about my soul.”—Seaman’s Pastor, in American Messenger. Good Tidings—To all People.
By John G. Fee
The following item from J. G. Fee, is clipped from the Christian Press: The above, in brief, is the beautiful motto of the American Messenger, the organ of the American Tract Society. Will it be good tidings of great joy to the four millions of slaves in our land, to learn that the American Tract Society, at its recent meeting, refused to plead for their release?—refused to publish so much as one tract against the iniquity that chattelizes the image of God, and plunders the dearest rights of man? Will it be good news to the poor bondman to know that one of the largest and most influential Associations of the land has thrown its influence against him? For when a system of iniquity is made an issue before the people—church or state—silence is always construed into consent. "He that is not for me is against me." "He that gathereth not with me scattereth abroad;" so said Christ Jesus. Would the Tract Society remain silent if the Lord Jesus were now in chains, held and treated as a slave? "Inasmuch as ye did it not (an act of benevolence) to one of the least of these my brethren, ye did it not unto me." Yours for a "sanctified press." Shout! Let them shout, if they feel like it—live like it. There is no harm in shouting, when it comes from an over-flowing heart of faith, love and good works. Shouting is scriptural, a Bible doctrine. It was customary for good men, holy men, to shout in olden time. God commanded it. See Num. xxiii: 21; Josh. vi: 5; 2 Chron. 13: 15. In the time of Ezra, when "the people sang together, by course, praising and giving thanks unto the Lord; because he is good, for his mercy endureth for ever. . . . And the people shouted with a great shout when they praised the Lord." Ezra iii: 12. David was acustomed to shout—shout aloud. "Shout unto God with voice of triumph." "Cry out, and shout, thou inhabitant of Zion, let them shout from the tops of the mountains." David brought up the Ark of God with shoutings of holy joy. "Shout, O Israel, be glad with all thy heart." "Shout, O daughter of Jerusalem; behold, thy king cometh unto thee." We could find a volume of quotations proving conclusively that shouting is no new thing, and that it is well pleasing in the sight of Heaven. It does one's soul good to see a holy man, so full of love that he can't keep it in; it's thrilling, soul-kindling! Let it out, throw it out, shout it out, from pole to pole. Let the heavenly arches ring hallelujahs to God in the highest, else the very stones cry out. Some very fastidious, pharasaical minds oppose shouting; go so far as to repudiate it earnestly—manifest great hostility. Not long since, one church split all to pieces on this ground. One man felt like shouting and would shout. Another man, starched up, said, "No, no; this shouting in God's house is out of the question, out of time and out of date, out of fashion. Shouting might be endured once, but the times have altered. Society is more polished—shouting now will never do; it's impolite to shout!" Thus a root of bitterness sprang up on the question of shouting, by which many were defiled. To be sure, for a man to shout, groan, respond, or say Amen, hypocritically or insincerely, meanwhile leading a crooked life, walking disorderly, proudly selfishly—making a "god of his belly," living in lust, is awful! But a good, hearty response or shout of praise to God, from a holy, sanctified soul, walking in all the commandments of God, blameless—with harm in it! What reasonable objection can there be? We like it, God likes it, commands it! "Be glad in the Lord and rejoice, ye righteous, and shout for joy, all ye upright in heart." Ps. xxii: 11.—Golden Rule. A tender conscience is like the apple of a man's eye—the least dust that gathers into it, affects it. There is no surer and better way to know whether our consciences are dead and stupid, than to observe what impression small sins make upon them; if we are not very careful to avoid all appearance of evil, and to shun whatever looks like sin; if we are not so much troubled at the vanity of our thoughts and words, at the rising up of sinful notions and desires in us, as we have been formerly, we may then conclude that our hearts are hardened, and our consciences are stupifying—for a tender conscience will no more allow of small sins than of great sins. He who puts off good duties, shows he has no heart to perform them. THERE is a great difference between reading and searching the Scriptures. There have been, and still are, many that read much; but our knowledge of divine truth depends more upon the manner we read, than upon the quantity. Dr. Gouge, it is said, read fifteen chapters a day; Jeremiah Whittaker read all the Epistles of the New Testament in Greek, every week; and Roger Cotton read the whole Bible through twelve times every year. This rapid reading of the Bible is not the most profitable. I have been impressed of late, more than ever, with the necessity of “meditating in the law of the Lord,” of pausing and reflecting upon the portions we read, of looking at it from different stand-points, till we are sure we have before our minds the precise idea the Holy Spirit meant to convey. We should consider when the passage under consideration was written, by whom to whom addressed, and for what purpose. By searching the Scriptures carefully, by comparing parallel texts, and similar facts, a person can hardly fail of becoming deeply interested in the contents of the sacred volume. We shall sympathize with David, who said, “How sweet are thy words unto my taste, yea, sweeter than honey to my mouth.” By studying the Bible, rather than reading it, the mind is stored with ideas, the conscience is enlightened, and each single thought is kept before the mind long enough to produce an impression. Pastors and Sabbath School teachers should take pains to instruct those under their charge, how to read the Bible so as to derive the most benefit from it. If the Bible was studied, instead of being rapidly read, I have no doubt it would be, much oftener than it is, like the fire and the hammer which breaketh the rock in pieces.—Puritan Recorder. The Timing of God’s Kingdom
THE KINGDOM.—WHEN IS IT SET UP? AND WHERE? A BROTHER writes from Allegan, Mich., "I would like to have you give the Bible text which tells where the kingdom of God is set up, at what point of time, and also the text which shows that the saints will go to heaven. These points are disputed in this place." There is no one scripture which shows us absolutely at what point of time the kingdom is set up; for no prophetic period extends beyond 1844; and since that time we have been in a waiting, watching and expectant position. No events take place after that point, which can be calculated with the preciseness of prophetic reckoning. There is no difficulty, however, in determining relatively when the kingdom is set up, or when Christ receives it; which is the same thing. In a certain place our Saviour relates a parable touching this very subject of the kingdom. He gives it because certain of the Jews, having become very much elated with what they had witnessed of his ministry, thought that the kingdom of God should immediately appear. To correct their apprehensions, he tells them of the nobleman who went into a far country to receive for himself a kingdom and to return. Luke xix, 12. &c. No Adventist can doubt the application of this parable to Christ; that the nobleman represents himself; that his going away was his ascension to heaven, and his return will be his coming again in the clouds, as he went up. But let it be noted that it is while he is gone that he receives his kingdom. For, HAVING RECEIVED THE KINGDOM, the nobleman returned. Verse 15. We understand, then, that the kingdom is set up previous to the second advent of the Saviour; for when he comes, he comes in (en), not to his kingdom. Luke xxiii, 42. When he comes he has on his thigh a name written, King of kings, and Lord of lords. Rev. xix, 17. When he comes it is on his return from the wedding; and we trust that every one who has read the articles in the REVIEW on the subject of the marriage of the Lamb, is satisfied that that event is the reception of his throne, and the setting up of his kingdom. "Be like unto men," says the Saviour, "who wait for their lord when he will return from the wedding." Luke xii. 36. Ask of me, says the Father to the Son, and I will give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Ps. ii. 8. He dashes them in pieces like a potter's vessel. This he does when he comes, as King of kings, the title which he then bears; and as there is no such thing as a king without a kingdom, the kingdom must have been set up previous to his leaving the courts of heaven; and this is his act of gathering out of his kingdom, all things that offend, and them which do iniquity. Matt. xiii. 41. To refuse to date the commencement of his reign from his ascension of his throne, would be to doubt his ability to conquer his foes and establish his kingdom. But he takes his throne before the second advent; the setting up of the kingdom therefore is an act which takes place prior to that event. That the earth will be the final and everlasting location of the kingdom the Bible fully proves; but that it will not be located here till after the 1000 years of Rev. xx, we think equally evident. And now if any should be disposed to claim that, if the kingdom is not located on the earth till the end of the 1000 years, it is not set up till that time; or, in other words, that the kingdom cannot be said to be set up till its full and final establishment, we find an illustration on the point, in our own government. The Declaration of the Independence of these United States was declared July 4th, 1776. A seven years' revolutionary war had to ensue, however, before our government was fully established. A definitive treaty of peace was signed with Great Britain. Sept. 3d, 1783. Now the question is: When was our government set up, and when did our national existence commence? July 4th, 1776? or Sept. 3d, 1783? If at the former time, then the people of this nation are right in celebrating July 4th in honor of that event. If the latter, they should celebrate Sept. 3d. The setting up of a kingdom, then, and its full establishment, are distinct events. So with the kingdom of Christ. Its being set up, and its final establishment on the earth, are two things. It is set up when he takes his own throne, before he comes the second time. He comes to gather his loyal subjects; and when he has taken them to himself, he has all the subjects around him that he will have, probably, when the kingdom shall be located on the earth. He has also the metropolis of his kingdom, the New Jerusalem, which must of course include some territory; and he himself is called king. And what feature is now wanting in this picture, to constitute a kingdom? We come now to the second division of the question: Will the saints go to heaven? This is involved in the question, What will the King, having taken the kingdom, do with the subjects? We have quoted a text which shows that the living wicked will be dashed in pieces like a potter's vessel. The saints will be gathered together. Matt. xxiv. 31. They will be taken up from the earth into the air. 1 Thess. iv, 17. Now will they after remaining awhile in the air, be let down somewhere, as Elijah—wasn't! or will they be received up into heaven? Hear the Lord's own answer. John xiv, 2. 3. "In my Father's house are many mansions; if it were not so I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to myself, that where I am, there ye may be also." What need we plainer than this? If there is no promise here that the saints will be received up to heaven—to the "Father's house where the many mansions be," but simply a declaration that he will return again to be with his people, it should read as follows: I go to prepare a place for you. And if I go and prepare a place for you, I will come again unto you, that where you are, there I may be also. The reverse of this is expressed. See also the Saviour's promise to Peter. Chap. xiii, 36. We believe, secondly, that the saints will at some time be in heaven; because John saw them there. Rev. vii. 9. "After this I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, with white robes, and palms in their hands." Where was this? In heaven. Rev. iv, 1, 2. Again: Rev. xv. 2. "And I saw, as it were, a sea of glass mingled with fire, and them that had gotten the victory over the beast and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God." Where was this sea of glass on which they stood? Before the throne in heaven. Rev. vi. 9. "And before the throne there was a sea of glass, like unto crystal." How came those victors over the beast on the sea of glass, and that innumerable company before the throne in heaven? Did heaven come down, or they go up?