Review and Herald, Vol. 29, No. 8. (1/29/1867)

Review and Herald

Jan 29, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 29, 1867

PRINCIPLE AND PASSION;

By Eld. E. Goodrich

OR

How to Establish the Heart.

BY ELD. E. GOODRICH.

(Concluded.)

In treating upon passion, it may be noticed that many of its properties are negative. Passion is blind, passion deceives, passion is partial, acting only in one direction, without the power of reaction. There are no regulating forces, no self-sustaining powers in passion, but like the burning of a lamp it consumes both its possessor and its victim. Passion stands related to principle as creature objects to creative power, as circumstances to settled truth. The former may cease, but not the latter. This thought is expressed by our Saviour, Matt. xxiv, 35. “Heaven and earth shall pass away, but my word shall not pass away.” And as an additional thought, it may be interesting to state that all the preaching and teachings of Jesus are but embodiments of principle applied to practical life.

From the above argument, it is manifest that passion is temporal. And how any one of sane mind could have conceived the idea that sin in any form, or against any just and sovereign law, can be immortal, or originate from an immortal cause, is quite unaccountable. The argument in form would be, any action that admits of criticism, any action not having the power of reaction, and any action opposed by a superior force, must cease; therefore sin must cease. But notwithstanding the argument may be regarded as sound, yet before it can be claimed in any given case, it may be necessary to show that the law transgressed is superior to the transgression. As an instance in which the superiority of law over an opposing force is demonstrated, we may take one of those monster cannons used for the purpose of sinking large ships, demolishing forts, or bombarding cities at a great distance. The gun, after it is placed upon its framework of timber, loaded, and elevated at a proper angle to reach the object sought, is discharged. The effect upon the by-stander is appalling. He is nearly thrown from his standing. The earth is made to rock and tremble as though the thunders of heaven had broken forth, and every sense is benumbed and horrified by the terrificness of the scene. And as he thus stands listening to the unearthly screeching and screaming of the ball as it passes through the air, it seems as though nothing could stand before so tremendous a power; but as he watches with the eye, or glass, or in his mind contemplates, a circle is described by this ball in mid-air, and only a few seconds elapse before this missile of death and destruction is seen pitching headlong to the earth and rolls along the ground a harmless and inert thing. Why is this? It is because the law of attraction, the attraction of gravitation, holds complete, universal, and sovereign jurisdiction over every action of matter, whether at rest or in motion, whether animate or inanimate; and it is superior to all opposing forces.

And this great question of sin and misery in our earth has ever perplexed and puzzled the human mind, and the question is often asked, Why is it, if there is a God, a God of mercy and goodness, who rules and reigns in righteousness and truth, and who will render to every man according to his deeds, Why is it that our world is filled with oppression, iniquity, and crime, blood oftentimes touching blood, while the innocent are made to suffer instead of the guilty? The declaration is sometimes made, “Whatever is, is right.” Others conclude there is no such God as represented in the Scriptures, a God whose eyes are everywhere, beholding the evil and the good, and whose law is spiritual, taking cognizance of, and weighing every mental as well as overt action. The only correct solution of the problem is, that God rules and reigns, and sin is temporal. It is just as easy to demonstrate the existence of moral principles as to show the existence of any other kind of principles; and it is just as reasonable to argue and conclude that there will be a harvest of moral action, as that there will be any other kind of harvest. To deny this, would be to deny the whole question of man's moral existence; for where there is animated existence there is action, and where there is action there must be result, whether the result is marked by failure or success.

Perhaps a simple and appropriate illustration of the workings and properties of a principle, may be had by a reference to “the old family clock.” There it stands in the kitchen corner, with its long dark case, just as it has stood for twenty years or more, ticking, ticking, ticking, and keeping time. It is a kind of heir-loom, having descended from father to son, through several generations, yet it is the same faithful friend, never stopping, never weary or discouraged, but through cold and heat, through days, weeks, and even years, through evil report as well as good report, for friend and foe, for the gentle housewife, for old dog Tray, for the crickets in the hearth, and even when there is none to hear, it keeps on ticking, ticking, ticking, measuring time, and with faithful finger marking every event from the cradle to the grave. It shows the joyous moment when the first infant wailing breaks upon the ear; it points to the happy moment when loving hearts are joined in lifelong union, as they stand surrounded with friends, and just in front of the mirror, all wreathed with flowers and evergreens, and it also marks with solemn, measured strokes, the hour when the good man dies. And were it not for the mere circumstance of wear and winding, the old clock would keep on ticking, ticking, ticking, forever. This is but the work of a principle, the attraction of gravitation that always acts in a certain direction, and with the same velocity and power.

In this example we have demonstrated an established action, an action that is self-sustaining, and right, beyond criticism. And in our contemplations of this interesting and sublime theme, we should never lose sight of the principle in the object through which the power manifests itself. The old clock is but an instrument. It may be perfect or imperfect, or it may be annihilated, yet the principle remains the same. By this we learn the important lesson—the sum of all lessons, that the instrument should be made with reference to the principle,—the creature must act with the Creator, or cease. But the history of the world is, that man has ever sought to reverse this order, by bending the truth to his own crooked, selfish purposes, and he worship and serve the creature instead of the Creator. And in matters of religion, as well as in social or political life, (as there are always more or less mean men in every party) one is painfully and constantly annoyed by personal thrusts against opposite parties, or disgusted with the homage that the multitude pay to their own particular party, or its representatives. It is true that good deeds are always connected with good persons, neither can crime be punished while the criminal goes free, yet we should follow the person only as he follows the principle, and every question should be discussed upon its own merits, and not made to depend upon the consistency or hypocrisy of its advocates. This rule is strictly observed in the scientific world, and it should be in the religious. It may

be proper to observe at this point of remark that truth does not always exist in the form of principles, but is frequently found in the form of events and objects, which events and objects may possess a certain amount of interest or value; yet in all these cases the good thus derived is temporary. A handful of grain, inasmuch as it represents the principle of organized vegetable life, bearing the impress of the Creator, and having the power of repeating itself, possesses infinite value. But if the same grain is ground into flour or meal, although it has value as a means of sustaining life, yet it has no value as a principle, for it cannot be repeated or increased. Again these wonderful events narrated in novels or romantic tales, may be true as facts, but they are not true as a rule. They are true only as an exception to the rule, for in the overwhelming majority of instances no such events occur, and they whose opinion of real life is founded on such representations are destined to disappointment.

And again, as man is possessed of the sentiments of faith and hope, and the heart cannot be established if these be neglected, it is proper to notice that events of incalculable interest may exist in the form of certainties, warranted by principle, while they do not exist as facts. The death of our Saviour, as a fact, occurred less than two thousand years ago; yet, as a verity, it existed, was preached and believed, ages before. Hence the mind in all its searchings after knowledge, in all its anticipations and pursuits after happiness, should be trained to apprehend principles.

But I shall weary you. I must hasten to close. And in making a practical application of the foregoing argument to the subject, and in briefly referring to a few lessons (in some of which we find the absence, and in others the presence, of moral principles) the question may be asked, How can the heart be established? Can passion establish the heart? Can passion in any or in every form yield that perfect and perpetual happiness which the mind of man so intuitively and earnestly craves? The answer is, No! it never can. The only way in which the heart can find that rest and peace for which it ever pants, is by obedience to those sovereign and divine principles that govern us in all our relations to God, to our fellows, and to ourselves. The first great commandment that reads “And thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might,” Deut. vi, 5, contains but a principle. The Golden Rule, which says, “And as ye would that men should do to you, do ye also to them,” likewise is only a principle expressed. And how beautiful the principle. It binds one man to another. As it binds the latter to the former, like the vibrations of the pendulum, the action is this way, and that way; this way, and that way; as far this way as that way; and it keeps on ticking, ticking, ticking, having God as the great law of universal attraction. Again we have exhibited to view the principle upon which God forgives our sins. We have it in the language, “And forgive us our debts, as we forgive our debtors,” Matt. vi, 12. But the time would fail to speak of all those holy and just principles that underlie and that are woven into the system of Christianity. Let us for a few moments consider unprincipled action. The man who prays for mercy for himself but will not grant it to others, and the man who votes for liberty for himself and party, yet is unwilling that others should enjoy the same priceless boon, is in both these cases selfish and unprincipled; it is not this way, and that way, it is only this way.

All creature worship is unprincipled action. Every profane and idle word, every envious and malicious thought, and every proud and covetous feeling, is an example of unprincipled action. And when the final reckoning day, that sifting, shaking time, shall come, when all things will be shaken that can be shaken, and only that remain that cannot be shaken—when the kingdom of God (not simply a kingdom of principles, but a kingdom established on principles) shall come, then shall all works and workers of iniquity cease forever. But there is no need of waiting until the judgment of the great day to know whether sin is or—is not hateful, or whether the heart can or cannot be established by unprincipled action. We may know now, for God has implanted in every human breast, in the mind of every rational and moral agent, a sense of right and wrong, and wherever there is a capacity to know and enjoy, there is a like capacity to suffer; and every person, whether covetous, proud, blasphemous, or otherwise, who violates his own convictions of truth and duty, whether living in heathen lands, or under the blazing light of divine revelation, will find his own life but a living demonstration both of the utter emptiness of all earthly joys, and the truth, that “there is no peace to the wicked saith my God.”

And as the ungodly man approaches the river of death, and that long dark night of despair “that has no more beyond it and no star,” a horror settles down upon him; and when near and sympathizing friends gather around his dying bed, to comfort and inquire how he feels, as he takes the proffered hand with solemn words and look, and in a tone which no one can imitate he says, “Oh! it is all wrong! It is all wrong! My life has all been wrong!”

These are no fancy sketches, but pictures of real life. And we have even in this world a foretaste of that which is to come, a foretaste both of the joys that await the blessed, and of that blackness, and darkness, and death—the doom of the ungodly forever. Oh! how solemn the reflection that we are in a world ruled by sovereign and inflexible law; and as we sow so must we reap. Oh! how important that we dig deep and build upon a sure foundation.

But the subject is endless, and I must close, praying that the God of all grace may establish our hearts. Amen.

REIGNING WITH CHRIST.

TUNE: “Song of a Thousand Years.”

LIFT up your eyes, desponding Christian! Fling to the winds your needless fears! He who unfurls your glorious banner, Says it shall wave a thousand years!

CHORUS.

A thousand years in Jesus’ kingdom! The glorious day so long foretold! The dazzling morn whose early twilight Gladdened the prophets’ hearts of old.

What if the grave, one little moment, Hide the blue sky ere morn appears— Soon the bright sun, in cloudless glory, Will rise to shine a thousand years! &c.

Tell the great world the blessed tidings! Yes, and be sure the sinner hears; That the beginning of life immortal, Is reigning with Christ a thousand years! &c.

Bend now your knees, ye dying mortals! Bedew the earth with contrite tears, Ere the bright light of his matchless glory, Shortens your lives a thousand years! &c.

Rebels to Jesus! hide your faces— Call for the rocks to calm your fears; You cannot stay his glorious Advent, Though you should strive a thousand years. &c.

Joy for the coming of that morning, That cheered the hearts of ancient seers! And strengthens the faith of his dear people, In reigning with Christ a thousand years! &c.

A thousand years of matchless glory, Rolling along mid the chiming spheres! Will be but the prelude to that blest story, That ushers us in to the endless years! &c.

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.

Report from Bro. White. No. 3.

By James White

Our last report reached to Jan. 6, forenoon meeting. Mrs. W. had written fifty-one pages of testimony for certain ones in this church, which was thought best to be read to the church, and then be deposited with the Elder of the church. So we requested the church only to assemble in the afternoon, to hear the testimony read. Those reproved were of course surprised to hear their condition described, and were thrown into great trial. Mrs. W. spoke to the brethren Tuesday and Friday evenings following with much freedom.

Sabbath morning, Jan. 11, we opened the meeting at the usual hour, and spoke to the church one hour upon the testimony to the Laodiceans. We stated,

1. That this address revealed the terrible deception and spiritual blindness of the last church just prior to the second advent. Here it is in plain language: “And because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind and naked.”

2. That those thus addressed, although they were not what they professed to be, were honest. The proof of their honesty is in the brief clause quoted above, “and knowest not.” They say that they are “rich,” &c., because they honestly think they abound in spiritual wealth, when poverty, wretchedness, and spiritual blindness is their true condition.

3. That the existence of this self-deceived condition with many who stand just before the realities of the last day, and who profess to be looking for the coming of the Just One, made it the most solemn duty of ministers to speak the truth, and to warn the church with scriptural plainness; that this was the only safe course for both minister and people; and that the church was only safe in cherishing a love, not for smooth things, but for pointed testimony.

4. We then introduced instances of great deception and spiritual blindness, which had been upon the people of God in past time, which led them to rebellion.

First, the children of Israel, who saw the plagues of Egypt and the opening before them of the Red Sea, and the drowning of the Egyptians, in the absence of Moses only forty days, fell under the direct power of the Devil, doubted the hand of God in their deliverance, and rebelled, and persuaded Aaron to make a senseless god of gold in the form of a brute, around which they danced, and to which they bowed in blind adoration, and ascribed their miraculous deliverance from slavery. What a case of religious insanity!

The Devil makes men insane when they yield to him, and they act like mad men. The sad history of the past plainly shows that God has never been able to make anything very good or great of the fallen race. Only two were found so holy as to be taken to Heaven without seeing corruption. Even Moses could not enter the Land of Promise before entering the grave; and the very few that will finally be saved, will find the ceaseless rounds of eternal ages none too long to praise God and the Lamb for eternal redemption.

How rapidly did the fire of rebellion kindle in the camp of Israel! Only forty days, and with the people who rent the air with their shouts of triumphant deliverance, the spirit of rebellion was rife. Such a revolution in the politics of nations, or in science, cannot be brought about in forty years as was accomplished in Israel in forty days. And had it not been that God was in the work, where the salvation of men and women was at stake, forty centuries would not have been long enough to make one of them believe that the golden calf had power to open and shut the Red Sea, unless it were some unfortunate, credulous novice, that will have no accounts to settle at the bar of God.

It is the power of Satan that makes men fools in spiritual things. And many in these times of peril act as though he had so far passed into dotage as to lose the art of deception, so that they are comparatively safe, and can find their way to the kingdom without the help of the Lord. In this lies their dreadful deception, which will ruin them, unless they are fully aroused and keep awake to the wiles of the Devil. He who could make men of past ages, who were not degenerated physically and mentally as the present generation is, guilty of the folly above described, has not lost the power of deception, but has had six thousand years since he repeated the first falsehood to Eve, to become skilled. See his success in the presence of that first woman as she stood in sinless purity in Eden. She could talk with God, and Christ, and angels, face to face, and her intellect was the perfection of clearness and strength. But, oh! she was overcome. And do the women of this beclouded generation, who are, as it were, but the feeble relics of the race, think they are stronger than Eve? Behold Adam, in all the strength of his manhood, with the terrible experience of Eve so recently acted before him! He rashly and basely flung himself into the arms of the Devil. Do the men of this generation think they are firmer than he was, and possess more wisdom than he had? Eve was a medium for Satan. They may be assured that this arch-deceiver has his mediums now, women not excepted.

Second, we referred to the rebellion of Korah, Dathan, and Abiram, and two hundred and fifty princes famous in the congregation, men of renown. They declared that all the congregation were holy, every one of them, and that Moses and Aaron took too much upon themselves. This shows the very nature of that great rebellion. Moses and Aaron saw the sins of the people, and were laboring to remove them by plainly declaring them in their ears. This disturbed the rebellious trio, who soon saw two hundred and fifty of the mighty standing by their side. Could the rebellion now be cured? Convert the first great rebel against the government of God, and then you may hope to cure rebellion. The word says, “Rebellion is as the sin of witchcraft.” Can you convert a witch? or a Spiritualist? Some honest souls may be led by others to dabble with Spiritualism in its mildest forms, and be rescued; but such make a narrow and wonderful escape. But the settled and determined medium, who resists the light of Heaven sent to save him, can no more be cleansed than Satan could be cleansed from the spirit of rebellion, and again be received back into Heaven to take his place at the head of the pure, angelic host.

Can even the Southern rebellion be cured? Hundreds of thousands of lives, and millions of property, have been offered up as a sacrifice, and the condition of things is no better to-day than when Abraham Lincoln first called for seventy-five thousand soldiers.

Who should be blamed? Northern copperheads, and Northern copperhead papers, such as the “New York Herald,” and “World,” and “Detroit Free Press,” may blame the government, and charge the rebellion upon the antislavery men of this country. He who reads such papers from choice is, so far, though it may be ignorantly, sipping at the deceitful cup of rebellion. It is a living disgrace for any Seventh-day Adventist to have such papers in their houses with their names upon them as willing subscribers.

How similar was the great rebellion of Korah and his fellows! (1.) The whole blame was wickedly charged upon Moses, who was the most innocent man in all the camp. (2.) That rebellion could not be cured. (3.) Those who had the least sympathy with it were in danger of sure destruction.

A separation was called for. The cry was raised, Who will be on the Lord’s side? And there was a separation. Those who did not dare to remain with Korah came and stood by Moses, and saw the earth open, and the fire from the Lord destroy and consume those who dared to risk the rebellion. But was it cured? No; there still remained some of the spirit of rebellion with those who took sides with Moses. They were not fully decided, but thought it safest to leave Korah. But when they saw the earth open, and the fire from the Lord, we should suppose, if they had one lingering doubt, those miraculous demonstrations were sufficient to remove them. But, no, the spirit of rebellion, which still clung to some, kindled into a flame, and the next morning the people came to Moses and Aaron, saying, “Ye have killed the people of the Lord.” In this, the most wicked rebels are called the Lord’s martyrs, and the most holy are declared murderers. And so incurable is rebellion, that an experience of forty years, marked all the way with demonstrations of God’s power in love to those who were right, and in wrath to those in the wrong, could not cure it, and but two of that mighty host of adults entered Canaan.

These instances of deception should be a warning to the people of God in this evil time. They well illustrate that described by the true Witness to the Laodiceans. “And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.”

5. We then spoke of the affectionate appeal of the dear Saviour to his people, and his sweet promise to be their counselor here, and finally seat them upon his glorious throne. “I counsel thee to buy of me gold tried in the fire, that thou mayest be rich, and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten. Be zealous, therefore, and repent. Behold, I stand at the door and knock. If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame and am set down with my Father in his throne.” What matchless love and mercy! Notice the following points:

First. Christ offers to be to the erring their counselor. In a case of law, men prize good counsel. But here is a case where life eternal is at stake, and the counsel offered is no less than that of the Prince of Life, possessing all wisdom.

Second. He stands at the door, knocking, waiting, entreating and saying, Open the door of thy heart, and let me in, that I may clean it; then thou shalt enjoy sweet communion with me. Here is a promise of no small blessing.

Third. It is those he loves that he rebukes and chastens, whether it be by the cutting testimony of the word of God, or by a corresponding testimony, pointing out their errors and spiritual blindness. Let those, then, thus reproved, rejoice, instead of being discouraged. It is the best of evidence that their salvation is possible.

Fourth. The reward offered. Language would fail to describe it. We may say it is of infinite value, and that the reward will be all over glorious, which will continue eternally. But we cannot describe it, cannot measure it, cannot weigh it. None can do better than Paul, who calls it “an eternal weight of glory.”

6. We called attention to the testimony which Mrs. W. had read, which pointed out the wrongs of certain ones in the church, which wrongs they could not see. They could not reject and denounce the testimony, as some have, but could not see how it was possible that they were as wrong as the testimony represented. We stated that they occupied the only position honest men could. That had they been ready, on hearing the testimony, to say at once, This is my condition, and I have known it for some time, we should have to regard them as hypocrites. They were wrong, and knew it, and had known it while in the wrong! We repeat it, such must be hypocrites. Honest men will be sincere in error and wrong and not know it; and when they are reproved, and their wrongs corrected, it will be directly opposed to their judgment. And if they pursue an honest course, they will come out all right.

We brought as an illustration, the cases of two of the brethren in the Battle Creek church. Some years since, these good brethren were reproved. They could not at first receive the testimony, and the result was that the majority of the church sympathized with them, because they were men of good judgment and piety. That was the darkest hour we ever saw in that church. But the above position opened clearly to us, and we stated it to them, and they saw its consistency. The result was that they, and the entire church also, came out on the right side.

But here is the cross, to waive private judgment and take the testimony coming from another. The American people are a nation of lords, and pride themselves on their right to think, speak, and act independently. But hold! Have you acknowledged that the testimony came from High Heaven? Then be careful. Yes, you have said they were of God,

First. Because the prophet of God declared that in the last days there should be visions.

Second. They are scriptural and true, because true prophets reprove and point out the sins of the people, while false prophets have ever cried peace.

Third. They are true, because they reprove sin and teach holiness. They exalt God and lead people to keep his commandments.

Fourth. While they correct the erring, and are a matter of trouble to sinners in Zion, they are a comfort to the desponding. In almost all the Eastern, Middle, and Western States, can be found persons who have been delivered from conditions of perfect despair by them. The last work of Mrs. W., before she left on the present tour, was to write a testimony to our dear Bro. H., of Indiana, who was in despair. The result was that the last we heard from him he was delivered, and freed from the snare of the Devil, and was happy in the love of God.

Fifth. They are the work of God, because of their harmony. For more than twenty years has the humble instrument stood the fiercest opposition from almost every quarter, yet has borne an unchanging testimony, regardless of friend or foe. She has been exercised the same all this time, and there is perfect harmony in all of them. They represent sin and holiness the same as twenty years since. They represented the reward of sin, and that of righteousness, the same then as now.

Internal evidence, is the very strongest proof of the truthfulness of the Sacred Scriptures. Different prophets, in different Countries, in different circumstances, and of different temperaments, wrote the Scriptures, all the way for thousands of years; yet they all represent God, holiness, and Heaven, the same. Blessed be God! His Spirit in Moses, David, Isaiah, Jeremiah, Daniel, and Malachi, is the same as in after time, when it spoke through James, Paul, Peter, and John, making our blessed Bible a unit. So will we bless God for these testimonies, which, because of their harmony, are a unit. And,

Sixth. These brethren at Battle Creek were acquainted with Mrs. W., had seen her in vision, had heard her talk with power, had been baptized with the same Spirit, and had said that the evidence was enough. We appealed to them to put it in one scale, and their private judgment in the other, and they would find one of ponderous weight, and the other but a feather. Overwhelming evidence of the voice of God in one, and the blinded judgment of a mortal in the other. Taking this view of the subject, the humble Christian soon sees his way clearing before him.

The result of the foregoing positions in this church is most cheering. The work seems to be moving well. The testimony is fully received by every member, as will be seen by the following resolution:

Resolved, That we, the church in Wright, believe that the testimony sister White has read to us is a faithful description of our true condition, and that we receive every part of it to us, as from the Lord; and, by his grace assisting, we will obey all that it requires of us.

Mrs. W. then followed with remarks for half an hour, and spoke again in the afternoon for an hour. She spoke with great freedom, comparing earthly treasures with the value of eternal life.

Sunday, Jan. 13th, we opened the meeting, and spoke an hour upon the subject of confessions. We stated that many in error and wrongs withheld confessions, fearing they would lose influence; but if they had wronged their family, or the church, or the world, and still maintained the Christian profession, their influence was already gone, and the only way to gain lost influence was to fully and humbly, without sparing self, let the confession come, covering fully the wrongs committed. Such evidence of sincerity will give all injured parties more confidence in them than they ever before had. Thank God, that it is his plan to heal and restore those who confess. He that humbleth himself shall be exalted, while he that exalteth himself shall be abased, saith Jesus.

Mrs. W. then followed for an hour, upon the same subject, with freedom.

Monday, Jan. 14th, at 10 A. M., the church only assembled, and we led a business meeting for two hours, which was not very encouraging. The truth was evidently sinking, and there were demonstrations which set a poor example to the weak and youth in the church. The condition of things was afterward clearly illustrated to us in a dream of a fishing excursion, which we expect to see fulfilled, of which we design to speak in our next report. The state of things is brightening.

Bro. Smith, you see how large a report I have written at this time with mine own hand. I would say to the Editor, the type-setter, and proof-reader, Be patient with our imperfect scribbling. And to the reader we would say, May God bless our scattered thoughts, in these reports, and make them a blessing.

JAMES WHITE.

Wright, Mich., Jan. 20, 1867.

Joking Ministers.

By Bishop Hamline

You speak of wit and humor, of jokes and anecdotes among ministers. Alas! I cannot dwell here. If there be not a speedy end to them, the church is marred if not undone. I can only say, keep away from these joking ministers, or get them converted to God.

Swearing and joking are somewhat different, and the former is reputed more profane; but as to religion, after much experience and observation, I have no doubt that they are equally sure to kill religion out of their souls, make the heart, so far as spiritual graces are concerned, a desert waste. A friend suggests a thought, namely: “When I was young, Methodist ministers were so solemn in all their words and actions, that sinners trembled in their presence. But now the most worldly and wicked can meet some of our preachers and play off their jokes on them, as if sure of being received in the spirit of ‘Hail fellow, well met.’”

Is it not too true? O, my brother, let us die rather than contribute one syllable or glance to perpetuate those practices, which are breaking Zion with breach upon breach, and threaten her with a fearful overthrow! Let us watch and pray, lest we enter into temptation.—Bishop Hamline.

A Year's Trouble

A YEAR'S TROUBLE.—Sometimes I compare the troubles we have to undergo in the course of a year to a great bundle of fagots far too large for us to lift. But God does not require us to carry the whole at once. He mercifully unties the bundles, and gives us first one stick, which we are able to carry to-morrow, and so on. This we might easily manage, if we only take the burden appointed for us each day; but we choose to increase our troubles by carrying yesterday's troubles over again to-day, and adding to-morrow's burden to our load before we are required to bear it.

The Song of the Saved.

“And they sing a new song, saying: Thou art worthy to take the book, and to open the seals of it; for thou wert slain, and redeemedst us to God by thy blood, out of every tribe, and tongue, and people, and nation, and thou madest us unto our God, kings and priests, and we shall reign on the earth.” Rev. v. 9, 10. (Revised text.)

SOME people tell us that it is quite too low and coarse a thing to think of the earth in connection with the final bliss of the saints. They preach that we do but degrade and pervert the exalted things of Holy Scripture, when we hint the declaration of the wise man, that “the earth endureth forever,” and that over it the glorious and everlasting kingdom of Christ and his saints, is to be established in literal reality. But if the ransomed in Heaven, with golden crowns upon their brows, kneeling at the feet of the Lamb, before the very throne of God, and with the prayers of all saints, and the predictions of all prophets in their hands, could sing of it as one of the elements of their loftiest hopes and joys, I beg to turn a deaf ear to the surly cry of “carnal”—“sensual”—“unspiritual”—with which some would turn me from the “blessed hope.” Shall the saints in glory shout, “We shall reign on the earth,” and we be accounted heretics for believing that they knew what they were saying? Is it come to this, that to be orthodox we must believe that these approved and crowned ones kneel before the throne of God with a lie upon their lips?! Shall they, from thrones in Heaven, point to earth as the future theatre of their administrations, and give adoring thanks and praises to the Lamb for it, and we be stigmatized as fanatics and Judaisers, for undertaking to pronounce the blessed fact in mortal hearing? Oh! I wonder, I wonder, how the dear God above us can endure the unbelief with which some men deal with his Holy Word.

Shall we then keep silence on the subject? When the Living ones and Elders fail to sing about it in Heaven; when inspired apostles no longer admit the subject into their holy writings; then, but not till then, let it be dropped from the discourses of our sanctuaries, and from the inculcations of them that fear God. And woe, woe, to that man who is convinced of its truth, but, for the sake of place or friendship, refrains from confessing it! Well has it been said of him: “He barters away his kingdom for the applause of men. He eclipseth the glory of Christ to enhance his own.” He stultifieth the adoring songs of celestial Kings, that he may win a little empty favor by base pandering to the pleasures of an ignorant, unbelieving, and godless world.—Seiss’ Lectures on the Apoc., pp. 291-2.

The Commentary.

Tell me the meaning of Scriptures. One gem from that ocean is worth all the pebbles of earthly streams.—M'Cheyne.

The Law and the Gospel.

“THE law discovers the path of duty, points out the perfection of righteousness which God requires; convinces us of sin, and opens the corruption and deceitfulness of our hearts. The Gospel holds forth Jesus the Sun of righteousness; reveals the grace, mercy, and love of God manifested to sinners in their Redeemer; points to Him, the way, the truth, and the life; and shows us how by faith to walk in him so as to reach at last the eternal kingdom!”—Reflections on the 119th Psalm, by Dr. Coke.

Selah.

To every reader of the Psalms the question frequently arises, What is the meaning of the word “selah” which occurs so frequently in that book. The following from Benjamin Davies, D. D. is probably the best light that can be given on the subject:

Selah is found seventy-three times in the Psalms, generally at the end of a sentence or paragraph; but in Ps. iv, 19, and lvii, 3, it stands in the middle of the verse. While most authors have agreed in considering this word as somehow relating to the music, their conjectures about its precise meaning have varied greatly. But at present these two opinions chiefly obtain. Some, including Herder, De Wette, and Ewald, understand a raising of the voice or music; others, after Gesenius, in Thesaurus, understand a pause in the singing. So Rosenmüller, Hengstenberg, and Tholuck. Probably selah was used to direct the singer to be silent, or to pause a little, while the instruments played an interlude or symphony. In Ps. ix, 16, it occurs in the expression higgaion selah, which Gesenius, with much probability, renders instrumental music, pause, i. e. let the instruments strike up a symphony, and let the singer pause. By Tholuck and Hengstenberg, however, the two words are rendered meditation, pause, i. e. let the singer meditate or reflect while the music stops.

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