Earlier text: CONVERSIONReport of the Battle Creek Bible Class.
By W. C. G.
CONSIDERATION OF QUESTIONS.
The session of Sabbath, Dec. 14, was devoted entirely to the examination of questions, some of which were deferred from last Sabbath, and others were sent in from abroad. The question as to whether Christ, in the institution of the supper, blessed the bread or blessed God, elicited considerable discussion. We were favored on this occasion with the presence of Brn. Waggoner, Hutchins, and others, whose remarks and opinions added much to the interest of the lesson. Considerable light was thrown on the subject by reference to the original Greek. The word εὐχαριστέω, which is here rendered blessed, is defined by Greek lexicographers as signifying “To make requital; to thank, give thanks.” Reference was made to Luke ix, 16, where Christ is said to have blessed the loaves which miraculously fed the multitude, as proof that something was done to the bread in blessing it. Upon reference to the original, however, it was shown that the word there rendered blessed, was εὐλογέω, an entirely different word from that under consideration. Three different versions of the French also render it simply “to give thanks.” In the light of this testimony it was decided that the blessing did not apply to the bread, but to God. To the casual thinker this might seem a trifling question, but when we consider that it involves a common practice, that of “giving thanks,” or asking a blessing at our meals, it becomes more interesting and significant. The question was then raised as to whether the object of “saying grace,” as it is commonly called, would be fully met, without mention being made of the food. Some contended that the food should be the principal thing in view; others, that the blessing was to be craved. The question was then further considered, as to whether the accounts of our Saviour’s anointing, as given in Matt. xxvi, 6, Mark xiv, 3, Luke vii, 37, and John xii, 3, all refer to the same event, or to more than one anointing. Upon a careful comparison of the several accounts, and the consultation of commentators and Bible writers, it was decided that Matthew, Mark, and John, had reference to the same event, while that of Luke was doubtless another anointing. In proof of this it was argued that on the occasion mentioned by Luke, Christ was at the house of a Pharisee, and the woman who anointed him was a sinner, or Gentile, and therefore must have come unbidden, as a Pharisee would certainly not have invited such a class to his own house. But in the accounts given by the other evangelists, it seems that the one who performed the anointing was Mary, the sister of Lazarus and Martha, the latter of whom served at the supper, while the former sat at the table with Jesus, which could not have been the case had Mary been identical with the great sinner, mentioned by Luke, and the supper at the house of a Pharisee. It was further shown that the account of Luke could not synchronize with those of the others, as the latter took place but a few days before his betrayal, while the former must have occurred quite early in his ministry. Several questions which have accumulated at the Review Office, were presented to the class for examination, and were acted upon as follows: 1. When were the multitude of captives judged who were raised at Christ’s resurrection, and ascended with him? (Eph. iv, 8, margin.) As this was a special resurrection, they must have had a special judgment. There are exceptional cases in many of the plans of God relative to man. Enoch and Elijah were translated, notwithstanding God has appointed a judgment in the future. That appointment is not because he is dependent upon the judgment for his knowledge of man’s worthiness, but to vindicate his righteousness before an intelligent universe. While the general plan of a judgment and a resurrection at Christ’s second coming may concern mankind in general, His omniscience enables him to make special resurrections, or special judgments, independently of them all. 2. Is the business of hop-raising morally right. In the discussion of this question, the first point to be decided, was the uses to which hops are applied. It is indisputably established that, while a very small proportion of the hops raised in this country are used for chemical and domestic purposes, such as yeast-making, dyeing, &c., the vast bulk of the annual crop is sold, either directly or indirectly, to the manufacturers of beer and ale, beverages that are intoxicating and injurious. It was suggested that rye, wheat, corn, and potatoes, are also used in the manufacture of intoxicating drinks. But it should be borne in mind, that only a very small proportion of these are used for such purposes, as they are really the necessaries of life, and indispensable as articles of food, while this cannot be said of hops, as the great demand for this product is caused by their use in brewing, and it is almost morally certain, that nine-tenths of the crop carried to market, will find its way into the distiller’s hands. Probably no one would attempt to defend tobacco-raising on the ground that it might be used for killing vermin, &c., yet that would be similar to the plea that hops may be used for good purposes, when it is clear that nine-tenths of them are used for bad purposes. If the hop-raiser could make sure that all his hops were to be used for other purposes than beer making, &c., he might be clear; otherwise he would be helping on the soul-destroying work of intemperance by contributing to one of its chief supports. These were the ideas, in the main, that were advanced by different members of the class, and upon the question being put to vote, the class, without a dissenting voice, decided that hop-raising as a business, is morally wrong. Another question was introduced, but as the decision of it was deferred until next Sabbath, we leave it until our next report. W. C. G. PARAPHRASE OF PSALM VIII.
By E. S. W.
How high and excellent, O Lord our God,
Is thy great name in all the earth abroad,
Higher dost thou than all the nations rise,
Thy glory hast thou set above the skies,
From youth and babes, according to thy word,
Hosannas loud unto thy Son are heard:
This hast thou done so that thou mightest still
The enemy and the avenger’s will. When I behold the work thy fingers made,
The sky above, the moon and stars arrayed,
What is in man that thou dost him regard?
Or in his son that thou dost him reward?
Lower than angels thou didst him create,
Crowned him with glory in thy estimate.
Him didst thou make dominion to extend
O’er all the sea and earth from end to end.
All things to him a free subjection yield:
All beasts and cattle dwelling in the field,
The fowls above that do the air divide,
The fish and monsters in the briny tide.
Forever art thou O our Lord the same.
How excellent in all the earth, thy name. Are the Dead Conscious?
By Editor
GEN. xxv, 8. “Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people.” It is claimed that the deaths of the patriarchs are recorded in such a manner as to give us to understand that their existence did not cease with death. Abraham’s, for instance: “Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and he was gathered home to his people.” God had promised Abraham [see Gen. xv, 15] that he should go to his fathers in peace, and be buried in a good old age. If this expression means that he should go to dwell in conscious intercourse with them, let us inquire concerning the place where they were. Where, then, were the ancestors of Abraham at the time this declaration was uttered? What evidence have we that they were righteous persons? It is a very significant fact that Abraham had to be separated from his kindred and his father’s house, in order that God might make him a special subject of his providence [Gen. xii, 1]; and in Josh. xxiv, 2, we are told plainly that they were gross idolators—the servants of other gods. They must have been, therefore, at the time of Abraham’s death, according to popular opinion, burning in hell. And if Abraham’s being gathered to them means that his soul should go to be with theirs, it follows that God gave him the not very consoling promise that he should “go to hell in peace,” in a good old age. But none of “Abraham’s seed” will be willing to admit for a moment that such can be the condition of their “righteous father.” We answer, then, that his being gathered to his people simply means his being gathered to them in the grave, the common receptacle of all the dead. Jacob said when mourning for Joseph, whom he supposed dead, “I will go down into the grave, unto my son mourning.” Gen. xxxvii, 35. And the apostle, speaking of David, says that he “was laid unto his fathers, and saw corruption.” Acts xiii, 36.—ED. BABYLON IS FALLEN.
By L. E. Miller
Truly “Babylon is fallen,” I could but exclaim, as I sat listening to a conversation the other evening upon the state of the professed people of God, who have a form of godliness, but deny the power thereof, and were seeking the honors and pleasures of this world, and whose pride and popularity was fast driving the lovely Saviour from their hearts. As they sat mournfully talking over the sad state of the church, I said in my heart, “How has the gold become dim, and most fine gold changed?” “Because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel.” “With their mouth they show much love, but their heart goeth out after covetous men.” I thought of the words of the prophet who spoke of a “man clothed in linen with a writer’s inkhorn by his side,” and how the Lord said unto him as he went through the land, “Set a mark upon the foreheads of the men that sigh and that cry for all the abominations done in the midst thereof.” Though they felt sad and disconsolate over the low state of the church, I could but lift a prayer of thanksgiving to the Lord, and rejoice that the third angel’s message had brought to light the sad truth that Babylon had fallen, and was fast becoming the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird, and that I had heard its warning voice, saying, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.” Never before did the present truth look so bright and so glorious. But as I thought of the wide harvest-field, and heard the cry from the east and the west, from the north and the south, Come and help us, I cried aloud, Where, O Lord, where are the laborers to carry this great light to those that sit in darkness? Oh! let us humble ourselves before the Lord by prayer and fasting, and let our united cry come up before the Lord for more laborers, for, truly, “the harvest is great, but the laborers are few.” Let us remember that “the eyes of the Lord are over the righteous, and his ear is open to their cry.” Oh! Let us come up to the help of the Lord. You, my brother, who have long felt the burden of the message, and have heard the Lord saying unto you, “Go work in my vineyard,” and have refused, what excuse will you make in that great day of final accounts? Think not it will be said of you, “Well done, good and faithful servant.” In that great and terrible day you will be speechless. May the Lord help us all to arise and shake ourselves from the dust, and cry with all our hearts, “Lord, what wilt thou have me to do?” We are none of us called unto the vineyard of the Lord to be idlers, we must work while the day lasts, for the night is soon coming. May none of us refuse to come up to the help of the Lord, to the help of the Lord against the mighty, for the enemy has come in like a flood, but the Lord will raise up a standard against him, and will you not rally around the standard of the Lord, and cry, Lord, what wilt thou have me to do? The perils of the last days are upon us, and the Lord is testing his people. Come, let us bring all our tithes into the storehouse, and prove the Lord that he will open the windows of Heaven and pour out a blessing that there will not be room to receive it. The great refreshing that we have long looked for will come from the presence of the Lord upon his waiting people. Let us remember that every day we are laying up treasure in Heaven, or we are treasuring up wrath against the day of wrath. Oh! how solemn is the thought, “As we sow, we shall also reap.” We read in the testimony that many who have heard the last call of mercy, and who have started in this glorious warfare, will be left behind, and never go through to the promised land. Oh! in that dread day they will cry, Let us in. “Have we not heard the bridegroom is so sweet?
Oh! let us in that we may kiss his feet.” But we’ll hear the startling cry, Too late, too late; ye cannot enter now; depart ye workers of iniquity. “I called, but ye refused.” But the faithful will hear it said, “Open wide the gates, that the righteous nation who have kept the truth may enter in.” Oh! day of triumph! Oh! day of victory! “Oh! long expected day, begin,
Dawn on these realms of woe and sin;
Fain would I leave this weary road,
And go to meet my blessed Lord.” “WITHOUT GOD IN THE WORLD.”
WITHOUT God! In the darkness—an orphan, alone! No Father’s loving smile; no strong protecting arm; no heart firm and true, in sunshine and in storm! No God! No God! Without that glory-crowning, joyous hour; without the wondrous beaming of that heavenly light; without His blessed benediction; without that peace which passeth understanding; without God! without God! In the world—this gay, bright, sunny world!—its hours of blissful joy; its happy days of loveliness; its nights of beauty and calm enjoyment!—the blue skies of prosperity; the glorious scenery of earth—its verdant vales and mountain heights, noble forests, flowing rivers and mighty seas; the soft strains of bird music; the sweet incense of flowers; the streamlet’s gentle murmur; the rich sunset glow; the glorious gleamings of night’s starry coronet; the thousand pleasured joys of happy existence—without one thought heavenward! No grateful tears welling up from the heart’s full fountains to him whose hand painted these glory tints—to him who filleth thine ear with sweet music! In the world—this world of beauty—without God! without God! Earth’s precious treasures—a father’s noble heart and affection; a mother’s sweet gentleness and untold love; a brother’s fondness; a sister’s warm embrace; the husband’s love; the wife’s undying devotion; the sportive grace and guileless heart of childhood—oh home, sweet home!—without one glad psalm of thanksgiving—without once lifting thine eyes from these precious gifts, clasped lovingly to the heart, upward to the glorious Giver!—Without God! without God! No morning orisons; no evening hours with “the Beloved;” no soft folding of little hands in prayer; no sweet incense burning on home’s holy altar. Oh! can it be? In the midst of all thy mercies, no God! no God! In the world!—this stormy, sorrowing, sinful, suffering world!—No covert from the tempest; no shield from the cold winds of adversity; no sure refuge in all distress; no guide in the dark hour of temptation; no high tower, where thou mayest flee from the shafts of the enemy! Alone! with thine aching heart. No hand to wipe away thy bitter tears; no comfort when the dead shadow falls across the brightest pathway of thy life; no rest for thy weary spirit; no voice of Jesus in the storm! Oh, anguish unutterable! No God! No God! In the world—WITHOUT GOD! Oh, hoary head of honor—those who wear not the crowning joy of life—whose trembling feet are pressing still the path of sin and wrong! O thou of sunny brow and laughing eye, whose heart, so set on earthly jewels, seekest not the pearl of great price! O thou child of the covenant, wandering from the fold, yet wearing on thy brow His sacred seal of love!—why will ye grieve a Father’s bleeding heart? Why will ye die? Oh, turn ye to the rod and staff—the higher glory that fadeth not away—the Shepherd’s tender care—the precious love of Jesus—else on that last dread solemn day shall yours be this fearful condemnation: Without God! WITHOUT GOD!—Christian Observer. Hark! ’tis the watchman’s cry,
Wake, brethren, wake!
Jesus our Lord is nigh,
Wake, brethren, wake!
Sleep is for sons of night;
Children are ye of light;
Yours is the glory bright;
Wake, brethren, wake! Call to each working band,
Watch, brethren, watch!
Clear is our Lord’s command,
Watch, brethren, watch!
Be ye as men that wait,
All at the Master’s gate;
E’en though he tarry late,
Watch, brethren, watch. Heed we the steward’s call,
Work, brethren, work!
There’s work enough for all:
Work, brethren, work!
This vineyard of the Lord
Fresh labor will afford;
Yours is a sure reward,
Work, brethren, work! Hear we the Shepherd’s voice,
Pray, brethren, pray;
Would ye his heart rejoice?
Pray, brethren, pray!
Sin calls for constant fear;
Long as we struggle here,
We need the Strong One near,
Pray, brethren, pray! Now sound the final chord,
Praise, brethren, praise!
Thrice holy is our Lord:
Praise, brethren, praise!
What more befits our tongues,
Leading the angels’ songs,
While Heaven the note prolongs?
Praise, brethren, praise! We love him because he first loved us, and we serve him because he first served us. We are Christians now in consequence of his love and service for us. There are many reasons why we should obey the will of God, but none so potent as that embraced in the words, “For Jesus sake.” It was by the love of Christ that our hearts were melted, and we constrained to yield to the ministry of his grace. It was from drinking at the fountain of his divine fullness that we were enabled to rejoice with joy unspeakable and full of glory. Why do we love and labor in the cause of religion if it be not for the love we bear him who first loved us? It is possible that we may try to be Christians from the lowest motives. Many an act, which to the world appears fair and good, is, in reality, the result of a selfish purpose. Sometimes mere habit leads us to the outward performance of worship. Some feel that they must be connected with the Church because it is respectable. Multitudes travel in the path of outward duty from the most sordid and unspiritual motives. The fire never burns in such hearts, love never sparkles in their eyes. To be a disciple of the highest style, our motives must be of the most spiritual order—love for Christ. We call to mind the mutual love of Damon and Pythias—was their love for each other as high and pure as our love for the Saviour? Unless we seek him by spiritual service, we will be unable to bear the burdens of life. Let the soul feel and believe that “for me the Saviour died,” and there will be a constant joy and support. Am I afflicted, and shall I not, with the wondrous cross before my eyes, bear it patiently, if not cheerfully? Am I persecuted for righteousness’ sake, and shall I not endure it “for his sake” “that endured such contradiction of sinners” “for my sake!” Can you, dear disciple, follow the Master? Can you bear, Christ-like, to be mocked, persecuted, and spit upon? Have you learned how to suffer for him? Has your close adherence to Christ enabled you to see the fingers of his providence guiding all the threads of your life? Do you truly feel that all things work together for good to them that love God? This, then, is the key to wind the spring of our lives with—the love of Christ. With Paul, then, we may say, “For me to live is Christ”—to labor in his vineyard, to suffer his afflictive dispensations—all, all shall be done or suffered “for Jesus’ sake.”—Methodist. Many people rely on the above text as furnishing positive proof of the salvation of all men. We here give a number of translations of the text to show that the salvation of all men is not contemplated in the original. MACKNIGHT.—“Who commandeth all men to be saved, and to come to the knowledge of the truth.” WESLEY.—“Who willeth all men to be saved.” &c. BELSHAM.—“Who willeth that all men should be saved,” &c. WAKEFIELD.—“Who wisheth all men to be in safety,” &c. DIAGLOTT.—“Who desires all men to be saved,” &c. IMPROVED VERSION.—“Who desireth that all men should be saved,” &c. OUR SAVIOUR.—Christ was the great promise of the Old Testament, the Spirit is the great promise of the New. “Do ye think that the scripture saith in vain, The spirit that dwelleth in us lusteth to envy?” James iv, 5. Envy, as defined by Webster, is “pain, uneasiness, mortification, or discontent, excited by the sight of another’s superiority or success, accompanied with some degree of hatred or malignity, and often or usually, with a desire or an effort to depreciate the person, and with pleasure in seeing him depressed.” It is a sin, in that it is a violation of a principle growing out of the tenth commandment. It has its origin as far back as the creation of man, and was among the first sins committed. The father of it is Satan, in whose mind it took root, and bore its first fruit. It was that which caused him to commit the highest crime of which he could have been guilty, to rebel against the government of God; and as the result of which, he was cast down from that exalted position he once occupied, and was banished from Heaven, with all those in whose breasts he had sown the same seed. He was envious at Christ, because the Father consulted with him about the formation of man. He had a high opinion of himself, and thought he should have been consulted; and because he was not, his envious feelings prompted him to rebel; but not until he had sown the seeds of discord among his fellow angels, and had gained a multitude of sympathizers, who thought he had been wronged. It was envy, Ps. cvi, 16, which caused Korah and his companions, to think that Moses and Aaron had taken too much upon them, “seeing all the congregation are holy every one of them, and the Lord is among them;” and to ask, “Wherefore then lift ye up yourselves above the congregation of the Lord?” Num. xvi, 3. The Devil had so deceived Korah, that he could not see but what the whole congregation was holy; and that Moses was wrong. He was not satisfied with his position, but desired to attain to the office of priest. He even thought that if he were the leader of the children of Israel, they would be more successful in their journey through the wilderness. He was envious and jealous of Moses, whom the Lord had chosen to lead his people, and made known his feelings to others, who sympathized with him, and joined him in his wicked rebellion. Their fate was, “The earth opened her mouth, and swallowed them up; they and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.” Verses 32, 33. Through envy Cain slew his brother Abel. Through envy the patriarchs were moved to sell Joseph into Egypt. Acts vii, 9. For envy, Christ was delivered to Pontius Pilate to be put to death. Matt. xxvii, 18. Because the multitudes came to the apostles bringing with them the sick who were being healed, and out of whom unclean spirits were cast, the high priest and all they that were with him, were filled with indignation, (envy, margin,) and laid their hands on the apostles and put them in the common prison. Acts v, 16-18. And when the Jews saw the multitudes coming together to hear the word of God, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming.” Chap. xiii, 45. Again, when Paul, “as his manner was, went in unto them upon the Sabbath, and reasoned with them out of the Scriptures, opening and alleging, that Christ must needs have suffered, and risen again from the dead,” because some of their number believed, also a great multitude of the devout Greeks, and not a few of the chief women, the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort, (good company for envious persons) and gathered a company, and set all the city in an uproar, and assaulted the house of Jason, and sought to bring Paul and Silas out to the people. Chap. xvii. Other examples might be given to show the enormity of this sin in the sight of God, and to what extent it led men anciently, but these will suffice. That the sin of envy exists, in these last days, none will deny; but will confess that we are all more or less liable to harbor it within our own breasts; and especially are we apt to see it manifested by others. We can behold a mote in our brother’s eye, while in our own may exist a beam. Envy may rule the feelings and actions of those who labor in word and doctrine, against their fellow laborers. One may have envious feelings toward another who has an interesting and peculiar gift, and has obtained the respect of his leading brethren, by his faithful labors in the cause, and is loved by all his brethren and sisters, and shares largely in the graces of the Spirit;—a person, we say, may have envious feeling toward such an one, because he does not possess the same gift; and he may be led to speak that which would discourage his brother, and bring reproach upon himself and the cause; whereas, if he were satisfied with the gift he has, and would labor in his sphere, he would be able to do good and advance the truth, perhaps as much as the one whom he envies. But we see this evil existing more particularly among those who do not occupy quite so prominent positions in the message—the members of our churches. One brother is jealous or envious of another, who has, by the blessing of God, by discreet management, industry, and hard labor, obtained enough of this world’s goods to live comfortably, and have plenty around him; because he is hospitable; for with him the weary and worn pilgrim can always find a home; his heart is as free and open as his house, and his willing hands are extended, and ready to make others comfortable around him; and because he has the good of the cause at heart, he is liberal in giving of his means for its advancement, that others may receive the truth, and be benefited as well as he, or in giving to assist humanity, by sending shares to the Health Institute, and donating to other various charitable purposes; and because he is respected and esteemed by almost every one, and especially those whose interests center in the third angel’s message,—this jealous brother is envious because he is not thus prospered. He watches with a jealous eye every word and action; he sees and judges from his own standpoint, and of course there is nothing right in his sight; while at the same time this good brother is laboring in meekness and kindness to do him good. But in vain: he is not in such a frame of mind that he can be helped. He is not humble enough to go to this brother and tell him his feelings; that he thinks he has been wronged, have his trouble explained, and have the burden thrown off his mind. But no! he is not satisfied until he has followed the order of his great leader, by endeavoring to get sympathizers, to whom he makes known his troubles. He tells them such an one is proud, that he is getting rich, that he gave that money or that donation, only to get a big name, and to be thought well of by his superiors. He adds fuel to the flame, until that which was but a small matter at first, becomes a monster in his sight. He has succeeded in making others as unhappy as himself, when he thinks he is surely right. The Devil, who has been leading and urging him on, is well pleased with his success, and his angels rejoice. But it must now come before the church, resulting in a great trial. Then those who were ignorant, (which is bliss in such cases,) are troubled and made unhappy; and perhaps the faith of some is overthrown by those, in whom they have had confidence, taking such a course. Envy exists not only among the brethren in the church, but also among the sisters and children. All have it to overcome. Some more than others. He who is envious or jealous, confesses at once, by such feelings, that his rival is far his superior; and so long as he harbors such feelings in his breast, and acts accordingly, he is degrading, instead of exalting himself as he desires. Pride is the foundation of envy, and self is the idol worshiped. Like the drunkard, who, while reeling under the effects of the cup, thinks every body else is intoxicated, so the jealous or envious person thinks others are not right, while he alone is wrong. The Scriptures are plain upon this point. Prophets and apostles have shown the deceitfulness of this sin. A little testimony we wish to present, that it may lead us to diligently search our hearts, to see whether in us lurks this enemy of our souls. Says the Psalmist David, “Truly God is good to Israel, even to such as are of a clean heart. But as for me, my steps had well nigh slipped. For I was envious at the foolish, when I saw the prosperity of the wicked. For there are no bands in their death. They are not in trouble as other men; neither are they plagued like other men. Their eyes stand out with fatness: they have more than heart could wish.” Ps. lxxiii. If David was envious of those around him, the people of God in these last days, are certainly liable to be guilty of the same sin, when they see those around them prospering in riches, adding farm to farm, and receiving the applause and honor of this world; while they are poor, and despised, scoffed at, and frowned upon, because they are “Advents,” and keep the seventh-day for the Sabbath. They had better, like David, go to the Sanctuary of God, and understand their end. And his advice is, “Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity.” Ps. xxxvii, 1. Job says that “wrath killeth the foolish man, and envy slayeth the silly one.” Chap. v. The testimony of the wise man is, “A sound heart is the life of the flesh; but envy, the rottenness of the bones.” Prov. xiv, 30. Also, “Wrath is cruel, and anger is outrageous; but who is able to stand before envy?” (jealousy, margin.) Chap. xxvii, 4; xxiv, 1, 19. Paul, writing to the foolish Galatians, in exhorting them to love, and good works, and warning them against the lusts of the flesh, says, “I would they were even cut off which trouble you. For, brethren, ye have been called unto liberty; only use not liberty for an occasion to the flesh, but by love serve one another. For all the law is fulfilled in one word, even in this: Thou shalt love thy neighbor as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another. This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh, for the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other; so that ye cannot do the things that ye would. But if ye be led of the Spirit, ye are not under the law. Now the works of the flesh are manifest, which are these: Adultery, fornication, uncleanness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings, and such like; of the which I tell you before, as I have told you in time past, that23they which do such things, shall not inherit the kingdom of God.” Chap. v, 12-21. In speaking of those who held the truth of God in unrighteousness, he again classes this sin with those flowing from the same fountain. He says they were “filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents, without understanding, covenant breakers, without natural affection, implacable, unmerciful; who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them.” Rom. i, 29-32. Paul knew the effect of this evil; for in writing to Titus, he tells him to put the brethren in mind to be subject to powers, “to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men. For we ourselves were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.” Chap. iii, 2, 3. To the Corinthians he says, “For ye are yet carnal; for whereas there is among you envying, and strife, and divisions, are ye not yet carnal and walk as men?” 1 Cor. iii, 3. And when he was ready to come to them the third time, he was fearful that when he did come, he should find among them “debates, envyings, wraths, strifes, backbitings, whisperings, tumults.” 2 Cor. xii, 20. Now hear his exhortation: “If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.” 1 Tim. vi, 3-5. Peter also exhorts: “Wherefore, laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as new-born babes, desire the sincere milk of the word, that ye may grow thereby; if so be ye have tasted that the Lord is gracious.” 1 Pet. ii, 1-3. “Let us not be desirous of vain glory, provoking one another, envying one another.” Gal. v, 26. The only antidote, which the apostle Paul prescribes for this soul-destroying disease, is love. We have seen that envy is a sin. What is sin? “Sin is the transgression of the law.” What is love? “Love is the fulfilling of the law.” One is the opposite of the other. Envy is of the Devil; “love is of God;” for “God is love.” Envy is the work of the flesh; love is the fruit of the Spirit. “Charity,” (love) says Paul, “suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave herself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things.” 1 Cor. xiii, 4, 7. On this point he gives to us, who are living down here amid the perils of these last days, a very solemn and important testimony, to which we would do well to take heed. “Love worketh no ill to his neighbor; therefore, love is the fulfilling of the law. And that knowing the time, that now it is high time to awake out of sleep; for now is our salvation nearer than when we believed. The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armor of light. Let us walk honestly as in the day; not in rioting and drunkenness, not in chambering and in wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.” Rom. xiii, 10-14. Dear reader, are we bearing this evil fruit? Are we the subjects of Satan, to carry out his designs? Do we love his service enough to harbor and cherish the spirit of envy, or its twin brother, jealousy, in our hearts? If so, the spirit of Christ, the love of the truth, and the love of God, does not abide with us. Let us not, then, be a Diotrephes; 3 John 9, 10; neither “let us be desirous of vain glory, provoking one another, envying one another.” Let us cleanse ourselves from all filthiness of the flesh; grudge not against each other, but provoke one another to love, and by grace overcome, that we may be found worthy of eternal life, and have an abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ. R. M. KILGORE. Washington, Iowa, Dec. 2, 1867. It should be brief; if lengthy, it will steep
Our hearts in apathy, our eyes in sleep;
The dull will yawn, the chapel lounger doze,
Attention flag, and memory's portals close. It should be warm; a living altar coal,
To melt the icy heart, and charm the soul;
A sapless, dull harangue, however read,
Will never rouse the soul, or raise the dead. It should be simple, practical, and clear;
No fine-spun theory to please the ear;
No curious lay to tickle letter'd pride,
And leave the poor and plain unedified. It should be tender and affectionate,
As His warm theme who wept lost Salem's fate;
The fiery laws, with words of love allay'd,
Will sweetly warm and awfully persuade. It should be manly, just, and rational,
Wisely conceived, and well express'd withal;
Not stuffed with silly notions, apt to stain
A sacred desk, and show a muddy brain. It should possess a well adapted grace,
To situation, audience, time, and place;
A sermon formed for scholars, statesmen, lords,
With peasants and mechanics ill accords. It should with evangelic beauties bloom,
Like Paul's at Corinth, Athens, or at Rome;
While some Epictetus or Sterne esteem,
A gracious Saviour is a gospel theme! It should be mixed with many an ardent prayer,
To reach the heart, and fix and fasten there;
When God and man are mutually addressed,
God grants a blessing, man is truly bless'd. It should be closely, well applied at last,
To make the moral nail securely fast.
Thou art the man, and thou, alone, will make
A Felix tremble, and a David quake!