Review and Herald, Vol. 11, No. 2. (11/19/1857)

Review and Herald

Nov 19, 1857

Publishing Committee · Battle Creek, Mich. · Nov 19, 1857

THE JUDGMENT.

By John Norton Loughborough

THE subject we have in contemplation for this article is a solemn, important, and soul-stirring subject, if we let it have its proper bearing on our minds. When Paul presented before the mind of Felix, that there was a time coming in which God would judge the "secrets of men's hearts," "Felix trembled." May the Lord help us, that our souls be suitably affected by this solemn subject.

If this judgment was simply to affect our present life, and we were only under liabilities of losing our present life by the decision of it, we should be considered very unwise in the eyes of the world, if we manifested no concern as to how the case might be decided. But that of which we are about to speak is the judgment of heaven, from which there is no appeal, and the decision of which will either grant to us the felicities of endless life, or cast us into outer darkness where we shall be forever separated from God and his people, and have our portion with those "to whom the blackness of darkness is reserved forever." How unwise must all heaven look on that soul to be, who neglects his case in the court of heaven, simply to amuse himself with the toys of earth, till, alas! he finds like Esau, he has sold his birthright for a mess of pottage. It will be the case of thousands of careless souls who are flattering themselves with the hope of enjoying everlasting life, and are striving to enjoy the present life too. They will find themselves engulfed in ruin, with no more chance of repentance than Esau had. We ought to learn from the lessor of Esau. He did not seemingly want to lose all in the future, but in his strait, the present outweighed the future. Perhaps he thought he might in some other way than through the birthright, get into the future good. But no; Esau might weep then, but then it was too late. Souls here may flatter themselves that God does not require them to give up this or that comfort, or to make any great sacrifice; but they will find at last when God calls for his people to assemble, it will be "those who have made a covenant with him by sacrifice."

The importance of the subject before us, but few feel so as to sense the bearing it should have on our daily course here. Says the Saviour, "For every idle word men shall speak, they shall give an account thereof in the day of judgment."

"How careful then ought I to live, With what religious fear, Who such a strict account must give For my behaviour here."

We find a difference of opinion on the subject of the judgment as well as the subject of the Sabbath, and many other Bible truths; yet we cannot forbear the statement that the Bible teaches but one way, on any of these subjects. As we are aware that the medium through which a man looks will have a great bearing on his idea of the object he is looking at, we are willing to treat with candor the different views that are held of the subject before us; although we are satisfied some of those views arise from looking at scripture testimony through early teaching, instead of what is directly revealed in the Bible.

The commonly adopted opinion has been, among those who have spoken on the subject of the judgment in the past, that all, both righteous and wicked were to be raised in one general resurrection at the second appearing of Christ; that they were then to stand in one confused mass before the Judge, and there, in the presence of the holy angels, the decision of the cases was to be made, and the righteous separated from the wicked.

There are certain texts which have been supposed by some to teach that doctrine, which we wish now to examine. The first we shall notice is 2 Cor. v, 10. "For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." On this text we remark: Instead of its proving that they all stand before the throne to be judged, it conveys the idea to our mind, that they have been judged before they thus appear; for they appear there to receive that of which they have been judged worthy.

Matt xxv, 31, 32, is a text which has been supposed to teach a general judgment of all after the resurrection. "When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations; and he shall separate them one from another, as a shepherd divideth the sheep from the goats." This text does not say that Christ will judge all nations when they are gathered before him at his coming. Neither does it prove that the wicked dead will have been raised at that time. It cannot be claimed that they are then raised; for Rev. xx, clearly shows that the resurrection of the wicked is a thousand years after Christ's second coming. Neither does the above text state, that all the wicked are then before him. It says "before him shall be gathered all nations," which we understand as referring to the nations that are among the living at his coming. This text teaches the final separation of the righteous and wicked, but says nothing about their judgment. The judgment of one party we conclude, (from that consequent on the separation,) must be a work that takes place prior to the time of their being thus separated; for when the separation takes place, one class are immediately ushered into their reward.

Again, the separation is to be like that of the shepherd in taking the sheep from among the goats. A shepherd, we conclude, knows the sheep from the goats before he enters upon the work of separating them. So, we should conclude, that before this separation spoken of in Matt, xxv, takes place, it has been decided who are sheep. It is not necessary to claim from the above text, that when the separation takes place between the righteous and wicked, all of both classes are living. Other portions of the New Testament show that the dead saints are called forth while the wicked dead are left. Rev. xx, 4, 5. 1 Cor. xv, 22, 23. 1 Thess. iv, 16. But this text does teach that at the time of Christ's coming the righteous and wicked are forever separated; the living saints from the living wicked, and the dead saints from the wicked dead.

The view some have of the judgment, is not only unharmonious with itself, but is also fraught with many difficulties. They not only claim that men are to be judged after the second advent of Christ, but that they are judged at death. There is one text that has been supposed to teach that men are judged at death, that is Heb. ix, 27. "As it is appointed unto men once to die, but after this the judgment." &c. This text does not say they are judged as soon as they die; but "after" death "the judgment." Now the question is, how long after death the judgment? That must be settled by other testimony. If we suppose mankind are judged once at death, and again at or near the second coming of Christ, it involves us in the difficulty of making two judgments pass on the same individual. A second judgment would imply the possibility of some error in the first decision, and thus charge God with folly. The very fact that there is a judgment near the coming of Christ, should satisfy us that the cases which are then judged, have never been judged before.

If, as some claim, the judgment is after Christ's coming and the resurrection, other difficulties present themselves. The saints are represented as receiving the great reward for which they have sought, at the resurrection. "Thou shalt be recompensed at the resurrection of the just." Luke xiv, 14. The reward then bestowed is eternal life, which God will render to those who seek for it "by patient continuance in well doing."

That this change from mortal to immortal life is at the instant of the resurrection we may learn from 1 Cor. xv, 51, 52. "We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed." To talk of the saints, being judged after immortality is bestowed upon them, would imply that there was a possibility of their losing eternal life after they have laid hold upon it. But Christ says, "My sheep hear my voice, and I give unto them eternal life; and they shall never perish, neither shall any pluck them out of my hand." John x, 27, 28. He shows by this testimony, that when eternal life is given, there is to be no change in their condition. They will then remain in his hand. Then there can be no judgment on a person who has received eternal life. Those who locate a judgment on the saints after the resurrection have but a small space allotted for it, if it must be before immortality is bestowed. After the last trump sounds, and wakes the dead, "in the twinkling of an eye," this change is made. "No chance to locate a judgment there."

There is one testimony [Rev. xx, 6.] which goes strongly against the view that the saints are judged after the resurrection, and seems to show that the judgment is prior to that event. "Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power." The reverse of this would be, cursed and unholy is he that hath not a part in the first resurrection. How does it happen that every one who comes up in the first resurrection is blessed and holy, if there has been no judgment prior to that time. To be consistent, we must conclude, that there has been a judgment, and that the saints are called forth to receive that of which they have been judged worthy, everlasting life.

We freely admit, that there is a judgment that sits after the second advent of Christ, but it is not the judgment of the saints, as we have already shown. Rev. xx, brings to view a judgment after the appearance of one on the great white throne. This we should understand from the connection was the judgment of the wicked. But even they are judged while dead, and raised at the end of the thousand years to have that judgment executed upon them. The judgment of the wicked seems to be a work accomplished between Christ and the saints. We see in this chapter, the saints are to be made "kings and priests, and reign with Christ a thousand years." The question has often been asked, who will they reign over? Some, to answer the question have run off with all their inconsistent and various speculations about the saints' reigning over mortal nations on earth for one thousand years. They have said, "If the saints are going to reign a thousand years they must have somebody to reign over." We say in reply to this, the saints are to "reign for ever and ever." Rev. xxii, 5. If it is necessary to have mortal nations among them, for them to reign a thousand years, then how can they reign eternally without mortal nations? But, as it is admitted that the saints can reign in the immortal kingdom without mortal nations to reign over, it is no more than just to admit that they could thus reign for a thousand years before the eternal age begins.

On the question of the reign of the saints for a thousand years, we should rather inquire into the nature of that reign, than to claim that because "they reign," there must be living nations of wicked over whom they reign. Christ, in reply to Peter's question, "What shall we have," sheds some light on the point before us. He says [Matt. xix, 28.] "Ye which have followed me, in the regeneration when the Son of man shall sit on the throne of his glory; ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." This we do not understand to refer to the saved of Israel, but to the wicked dead of the tribes of Israel whose cases till then are undecided. This work of judging the wicked dead is not confined to the twelve apostles. Paul says, 1 Cor. vi, 2, 3, "Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matter? Know ye not that we shall judge angels? how much more, things that pertain to this life?" Here Paul represents that the saints shall judge angels; (this we suppose refers to fallen angels.) It must be those who are reserved to the judgment, that they shall judge. The judgment of the world he refers to, is not in respect to present affairs of the world, because he contrasts it with the judgment of "things that pertain to this life." If in the future the judgment of the world and fallen angels, is to be given into the hands of the saints, there is something for them to do during their reign of a thousand years although there may be no mortal nations living during that reign. We now conclude that the thousand years reign is a judgment work of the saints in connection with Christ. The wicked are raised and judgment is executed upon them at the end of that thousand years' reign. But as we have before claimed, the judgment of the saints is before all this, and must be prior to the time when their reward is bestowed upon them.

The question now before us is, when are the saints to be judged? We have produced some argument to show that it is prior to the coming of Christ, but additional proof is at hand. A definite message is found in Rev. xiv, 6-9, declaring "Fear God and give glory to him, for the hour of his judgment is come." A proper understanding of that message and the time for its fulfillment must shed light on the question, when the judgment sits, for it seems to be a definite announcement to the nations of the earth, that the time has come for judgment to sit. Perhaps dear reader you are ready to say, if such a message is to be given before the judgment sits, it cannot be in session yet; for I have seen no angel; I have heard no angel proclaim such a testimony. This leads us to inquire into the nature of this message before we can answer the question whether or not it has been given.

As to the nature of the message, but two positions can be taken: either it is a testimony to be proclaimed by literal angels, or else this angel represented as giving a message is a symbol. Let us look at the message. "I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people." This angel does not have a gospel to preach, but the gospel. Now the question is, To whom is the commission given to preach the gospel? To angels? No. If it was given to literal angels, we should find no fault with the position that the proclamation of "judgment come" is made by literal angels; but if we find on a mature investigation that the preaching of the gospel was not given literally into the hands of the angels, then we shall be led to look at that angel as a symbol. As recorded in Mark xvi, 15, Christ said to his disciples, as he was about to ascend up into heaven, "Go ye into all the world, and preach the gospel to every creature." And then he adds, [Matt. xxviii, 20.] "Lo I am with you always, even to the end of the world." We see then that Christ has chosen man as an instrument to preach the gospel, and that instrumentality will not fail; for he says, "Lo I am with you always, even to the end of the world." Well, say you, this first angel's message of Rev. xiv, may be another gospel. It may be necessary if another gospel was to be sent, to send literal angels with it.

So it might. But what has the Lord told us to do if angels come with another gospel? Has he said, receive it? No. Paul says, [Gal. i, 8.] "Though we, or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed." We see then that this first angel "having the everlasting gospel," must be a symbol of a work to be accomplished by man in preaching some testimony of the gospel to his fellow men. Oh, says one, then judgment sits all through this dispensation on the saints; for the gospel has been preached in some form ever since the day of Pentecost. But stop; although we claim that the gospel given in the first message [Rev. xiv] is the same gospel that Paul preached, yet we do not believe that Paul gave that message. That message is a definite announcement concerning the judgment; and such an one Paul never gave. This message proclaims the everlasting gospel, but what does it say next? "For the hour of his judgment is come." Paul never said the judgment had come; but when he reasoned with Felix, "he reasoned of righteousness, temperance and a judgment to come." But we never find him saying that the judgment had come. Here we wish to make a distinction, between the common preaching of the gospel through this dispensation, and the First Angel's Message. The gospel may be preached at one time and an inducement held out before the people, to cause them to repent; and at another time it may be preached with altogether a different inducement to move the people. We have already seen that Paul preached the gospel, and when reasoning before Felix, the argument used to move him was, that there was a judgment coming. It had an effect. "Felix trembled." The gospel has been preached for centuries, and the same motive used with similar effect; and yet the sinner has trifled with it. Yes, (says the sinner,) I believe there is a judgment coming, and I mean to prepare for it; but there is time enough yet. A second reason has been urged therefore in connection with the first. The uncertainty of life has been held up before them to induce them to speedily prepare for the judgment. As death meets them, so they will be found in the judgment, and they have been exhorted with this two-fold argument. It has had its effect to move thousands to obey the claims of the gospel. Neither of the above considerations are the one connected with the First Angel's Message, "The hour of his judgment is come." This is a message of a stirring nature, and one that can be given at no other time than when judgment is actually to sit. We do not say but men may trifle with this also; but a stirring testimony is brought out by it, and one calculated to move men. We trust it is clear to the mind of the reader that there is a difference between the gospel standing alone as a test, and the First Angel's Message.

But when, you ask, is this message to be given? We reply, It can only be given when judgment is actually to sit. But, say you, you have shown that man is to give this message. He must give it from the Bible or else his fellow men will be under no obligation to receive it. Does the Bible reveal the definite time for the session of judgment? We think it does. If it did not, we should be at a loss to tell how man could give this message. How could man proclaim, "The hour of his judgment is come," if testimony concerning that event, and even the time for its commencement were not revealed in the Bible? The very fact that such a message is left for man to proclaim, shows that there is a basis for it in the word of the Lord.

We now come to the question, what do the Scriptures reveal about the judgment of God's saints? We read, [1 Pet. iv, 4-7.] "Wherein they think it strange that ye run not with them to the same excess of riot, speaking evil of you; who shall give account to him that is ready to judge the quick (living) and the dead." Christ is here represented as being ready to judge the living, while they are alive, we conclude; for they are among men that think them strange. He is then also ready to judge the dead saints, and will, we conclude, judge them while dead; for he says, [verse 6.] "For, for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit." But when was this to take place? Does Peter mean to be understood that the judgment was going on in his time? We think not. Verse 7 locates it; "But the end of all things is at hand." The end of all things was not at hand in the days of Peter, [2 Thess. ii.] but when judgment sits "the end of all things is at hand;" not it already come, but is "at hand;" that is, the next great event impending over the people. Then we see the judgment here introduced as sitting on the saints, is just before the end of all things. That this judgment which is then to sit is the judgment of the saints, is further confirmed by verse 17. "For the time is come, that judgment must begin at the house of God, and if it first begin at us what shall the end be of them that obey not the gospel of God."

What do the Scriptures mark out to transpire in that time, just before the end of all things, that may be called a judgment. We understand it is the blotting out of the sins of God's people which then takes place, and decides their cases. Says Peter [Acts iii, 19.] "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ," &c. We see from this that the last work which is accomplished by Jesus for his people before he is sent, is the blotting out of sins. There can be no condemning a man after his sins are blotted out; or in other words, there cannot, and need not be any further judgment on his case; for his sins are to be remembered no more. Heb. viii, 12. Therefore we conclude that the blotting out of the sins of God's people, must be the decision of their cases, in other words, must be their judgment. This being the case, if we can find the definite time for this blotting out work to be accomplished, we shall then have found the definite time for this judgment to sit. Perhaps our readers are all aware that the sacrifices of the ceremonial law, and the yearly services of the Priests of that time, are an example of the work of Christ in making intercession for man through the offering of his own precious blood. Heb. viii, and ix. There was a blotting out time in that typical system, which shadowed forth a similar work to be accomplished by Christ. That blotting out was the last work in the yearly service of the priest, (and the service of every year was the same: three hundred and sixty-four days in the first service and a day of atonement or cleansing the Sanctuary.) The blotting out time was when the Sanctuary was to be cleansed from the "uncleanness of the children of Israel, because of their transgressions in all their sins." Lev. xvi. It was by this blotting out that the sins were to be transferred from the Sanctuary, to the scape-goat; and he then was sent away; showing that God's people were free from their sins. So in this dispensation, of which that was typical; when Christ finishes his work as priest, he blots out sins. Acts iii, 19. Paul shows, [Heb. ix, 23.] that it is necessary to have a cleansing work accomplished by Christ. "It was therefore necessary that the patterns of things in the heavens should be purified with these; (blood of beasts, &c., verse 19.) but the heavenly things themselves with better sacrifices than these." We see then that it is plainly stated that Christ is to accomplish a blotting out work. If we find the definite time for this blotting out to take place, we shall have then found a definite time for the session of judgment, and a locality for the First Angel's Message, which was to announce that judgment.

The definite time for the cleansing of the Sanctuary is revealed in Dan. viii, 14. "And he said unto me, unto two thousand and three hundred days, then shall the Sanctuary be cleansed." Here we at once see is a definite time marked out for some event. Not the coming of the Lord, as some have supposed; but, "then shall the Sanctuary be cleansed." The cleansing of the Sanctuary, when this testimony was given to Daniel, was the last work of the priest's yearly service, as we have already seen. That day was a solemn and decisive day. Then every one who would come around the Sanctuary and afflict his soul might find mercy when the priest left the Sanctuary; while those who would not, were cut off from Israel. Thus we see that those were decisive moments, and that the work of that day prepared Israel for the blessing of their high priest. So also the atonement work of the New Testament is a decisive work, and will prepare spiritual Israel for the blessing of Jesus, "Come ye blessed of my Father, inherit the kingdom."

Time and space will not permit us to speak at length here, on the subject of the Sanctuary. We wish however to notice at this point the time introduced in Dan. viii. We see by the closing testimony of the chapter that Daniel did not understand the vision. We see no point which he could properly state that he did not understand, except the time; (two thousand three hundred days;) for the beasts had been explained to him. The Lord sends an angel to instruct Daniel. If we admit this angel to have been divinely commissioned and receive his testimony, we must admit that chap. ix gives light on chap. viii. In chap. ix, the angel shows that only 490 days of this period belong to Daniel's people; and he shows Daniel, withal, where those 490 days commence; thus virtually showing him where to commence the 2300 days. "Know therefore and understand, that from the going forth of the commandment to restore and build Jerusalem," &c. Now we find two decrees respecting the building of Jerusalem; but we have selected the first, (457 B. c.) because reckoning the 69 and 70 weeks from that date, it will place the events that were to transpire at the end of 69 weeks &c., where they are recorded as having actually occurred. With the data for the commencement of the 2300 days before us, we may easily ascertain the time for their termination. If we take 457 B. c., from the 2300, it will leave us 1843 full years after Christ, to complete the 2300 days. But from the first of 457 B. c., 2300 years would not be complete till the commencement of 1844. It is further evident that the decree did not take effect till about the seventh month of 457 B. c., so the 2300 days would terminate the seventh month of A. D. 1844.

We hence find that the period that marks the time for the commencement of the cleansing of the Sanctuary in which our High Priest ministers, has terminated; and as that cleansing is a judgment work, the time has come for judgment to sit. As the time is in the past when the proclamation of the "hour of judgment come" might be truthfully given, we inquire, Has it been given? Such a message has been given. Says J. V. Himes [in 1844,] speaking of the work in which he with Bro. Miller had been engaged, "We told the ministers and churches that it was no part of our business to break them up, or to divide and distract them. We had one distinct object: that was to give the cry, the warning of 'the judgment at the door.'" Again we read in the Advent Shield, Vol. I, No. 1, p. 86, "We look upon the proclamation which has been made, (this was just after the time expired,) as being the cry of the angel who proclaimed, 'The hour of his judgment is come.'" Rev. xiv, 6, 7!

A class of messengers have been forth, that too in the right time, and proclaimed in a manner that stirred the world, "The hour of God's judgment is come." It is true, time has proved that Adventists were mistaken in looking for the Lord to come in 1844; but who can successfully prove that the 2300 days which gave definiteness to the message did not end in 1844? It is evident that those who have attempted to take a later starting point for the commencement of the 2300 days have not been able to reconcile their calculations with the events, of the seventieth week; for the events marked, that were to transpire at the commencement, middle and end of the seventieth week, did not occur in such time as would harmonize with their reckoning.

The point is clear to our mind that the 2300 day period has ended. The time has come for the last work of our great High Priest to be accomplished. That work is decisive in its nature. It prepares all God's people for their reward; for it blots out all their sins, and leaves them "without guilt in their mouths," and "without fault before the throne of God." It is now a solemn truth that "The hour of God's judgment is come." "We are dwelling in a grand and awful time." As in Israel's atonement, none could find mercy except those who afflicted their souls; so now, no one can hope for mercy, or to be judged worthy of everlasting life, except they make a thorough confession to God of all their sins.

As Christ has died for the redemption of the transgressions that were under the first covenant, he must have to do with those confessions that were made under that covenant. Where would be a more proper place to locate this work than in the time of judging the righteous dead? Several years of this judgment have already rolled away. The judgment of the dead saints is fast being brought to a close. How soon will the judgment commence on the living? How soon will the scrutinizing look of the Judge, peruse us through and through, and disclose the secrets of our souls? These are solemn questions that we should each carry home to our own hearts. The scenes of the great drama of earth are fast winding up. The court of heaven is already in session. Brethren and sisters, we each have a case to look to. Our suit is pending. We know not how soon it may be investigated. Who is your counsel? Have you applied for the best one? It is Jesus. Are you all ready? If you have any wrongs about you, the Counsellor will not hide them. We cannot bribe him. If we are conscious of guilt in our own hearts, "God is greater than our hearts."

Our counsellor has notified us that we are in danger. He will spue us out of his mouth (drop our cases) if we do not manifest more interest. "Be zealous therefore and repent," is still a solemn admonition to us. How many of us have heeded it? How many of us have opened wide our hearts, and felt truly that we were supping with Jesus? If we have felt it, is it our position now? We are nearer the day of decision on our cases than when we first heard this counsel. Are we better prepared than then for the event? Time is fast rolling on. With the speed of a solar ray we are borne on to the point where our judgment will be passed. Are we fitting ourselves with fastings, weeping over sin, and heartfelt confession to God, for that hour? The world is running mad with its busy cares. With them it is the constant scene of hurry! hurry! as they are borne giddily on. The time was a few years past when men had time to read and meditate between the hurrying seasons, as they were called; but where is that time now? I have not time, is the reply often made to us when we ask people to read on these solemn truths in which alone is salvation now. The last opportunity is now offered for them to secure a passport to endless bliss. The time is short. A little longer delay to see if some of them will not repent; but they have not time to think of heaven, to repent and prepare to meet God. They will have plenty of time soon, but alas! it will be too late.

But brother, how is it with you? You are living among this class of people. Are you drinking into their spirit of hurry? Are you so hurried that you have not time to spend a few moments every day, and several times in the day in the closet? Are you in such a hurry that you can rush on and drown yourself in cares, and not take time to read, to meditate, and struggle before the Lord for victory? Do you presume to rush into the perplexing scenes of this world without the testimony that the Lord by his Spirit is with you? If so, then you have not heeded the testimony of the Counsellor; you are not zealous in the cause of the Lord. As we are being borne swiftly down the stream of time, does eternity actually seem nearer? or does the coming of Jesus seem far away? Do you feel in your soul that God has placed great responsibility upon you, in that he has permitted you to see the last saving truth for the people, and that you are one through whom the light must shine to the world? You are accountable to God whoever you are, for your time, your means, your talent; and if you do not realize it, get the eye-salve, that you may see your duty and be zealous in the cause of the Lord.

You say, perhaps, I have tried to arise. Be not discouraged. The Lord has never said, Seek ye my face in vain; but he has said, in the very day we seek him with all the heart he will be found of us. The Lord help us to arise and arm ourselves for the coming conflict.

Western, Iowa, Oct. 5th, 1867.

"A WREATH OF FLOWERS AND A CROWN OF THORNS."

"They platted a crown of thorns and put it about his head."—Mark. "Let us go forth to Him without the camp, bearing his reproach."—Paul.

"I will that women adorn themselves in modest apparel with shamefacedness and sobriety; not with broidered hair, or gold, or pearls, or costly array; but (which becometh women professing godliness) with good works."

What do I see? a wreath of flowers Entwined around a Christian's brow! No one should let their ransomed powers Before the shrine of pleasure bow. Let pretty flowers, In nature's bowers Blossom and bud we know not how.

It cannot be a tinsel wreath Becomes a lonely "pilgrim" here; The hair that flows so fair beneath Does much more beautiful appear; God gave it thee Then let it be An ornament accounted dear.

We know a crown of piercing thorns Was placed on thy Redeemer's brow; And does a fancy wreath adorn Thy head in imitation now? Can it be so? Are all to know That you such vanities allow?

There is a day, an awful day, That comes along with quickened pace, When "all the proud" (the Scriptures say,) "Will fall before the Judge's face;" Though honored here, They will appear, To be the subjects of disgrace.

No wreath of flowers, no sparkling gems, No costly robes will then avail; Nothing secures life's diadem, Nor saves one from the sinner's wail, But to possess Christ's righteousness, And have our hope within the veil.

Then, sister, seek a spirit meek, Let that thy chief adorning be, And when the King of glory comes He will not be ashamed of thee. Enrobed in white, In realms of light Thou wilt the King eternal see.—Sel.

EARLY PIETY.

"Come while the morning of thy life is glowing, Ere the dim phantoms thou art chasing die; Ere the gay spell which earth is round thee throwing Fade like the sunset of a summer sky; Life hath but shadows save a promise given, Which lights the future with a fadeless ray; Oh, touch the sceptre—win a hope in heaven— Come—turn thy spirit from the world away."

TOBACCO.

By James White

Some profess to find in the words of the Saviour in Matt. xv, 11, a warrant for the use of this "filthy weed." To such we would say that it is never allowable to make a general application of a scripture that is particular in its teachings, when such application conflicts with other scriptures. By reading Matt. xv, 1-20, it will be seen what superstitious traditions of the Jews the Saviour was correcting. To turn this in favor of the use of tobacco is no less an abuse of the scripture than to turn it in favor of drinking whisky or rum. Will alcohol defile the man, when taken "into the mouth?" The drunkard

in the filth of the gutter might refer to Matt. xv, 11, just as well as the tobacco chewer or smoker. But God's word checks all such caviling, by declaring that drunkards shall not inherit the Kingdom of heaven. 1 Cor. vi, 10. Many other scriptures speak to the same intent. Any individual that would uphold such a filthy and unnatural habit by the words of the Saviour, shows a great lack of discrimination, and perhaps of conscientiousness.

It has been said that it is allowable for a drunkard's wife to speak strongly against ardent spirits, and a fugitive against slavery. In like manner I may be permitted, with an experience of nearly fifteen years to speak thus plainly on this subject. A few questions I would propose to those who yet indulge their unnatural appetites.

1. Do you use tobacco with a fervent desire and an expectation to glorify God by it? 1 Cor. x, 31.

2. Can you "cleanse yourselves from all filthiness of the flesh and Spirit," and still indulge in the most filthy habits? 2 Cor. vii, 1; also Rom. xii, 1, 2; James i, 21.

3. Can you gratify an inordinate desire for that which is wasteful, filthy, and injurious to body and mind, and yet obey the injunction to "keep yourselves from idols?"

Some say, "I am not a slave to tobacco; I can do without it just as well as not." Such have no excuse for its use; they are more guilty than any other class of tobacco users. But others say, "We cannot do without it; we cannot work nor think if deprived of it." Such have offered a good and sufficient reason why they should break off a habit which thus, according to their own confession enslaves both body and mind. If your enemy or the enemy of truth should steal your tobacco he would disarm you and disqualify you for serving the truth in any capacity.

A very zealous Methodist once told me he could not enjoy any meeting, however good, without his tobacco. I asked him if he enjoyed his tobacco out of meeting. He confessed he did. The conclusion was unavoidable that his tobacco was the chief source of his enjoyment. And this is but the experience of all tobacco users. Thus their strength is in their tobacco. But David said the Lord was his strength. Then let us all "be strong in the Lord."

J. H. W.

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