Publishing Committee · Battle Creek, Mich. · Aug 25, 1859
LANGUAGE CONFOUNDED.
By E. Goodrich
At first sight this topic may not seem to be a proper one for the columns of a religious paper; yet when we remember that language is the medium of thought, (religious as well as any other kind,) and when we see so much confusion in the religious world, which is the result of language confounded, the investigation and proper understanding of this becomes of primary importance.
Language is the medium of thought, and in its unlimited signification embraces all those sounds or characters by which one person is enabled to signify to another his own knowledge, feelings or desires; and the universal law of all language, the rule by which all communications are rendered definite and intelligent is this, viz., every sound made (whether by the human voice or an instrument, it matters not) must stand as an unchangeable representation of some definite idea. Also every character used must always signify the same definite idea. And just in proportion as we adhere to this rule, there will be union of thought and action; and also in just the ratio that we depart from this law, will our communications be meaningless; and confusion will follow.
Here is the origin of Babylon. Surely unless the same signs are made always to signify the same thing, how can the mind of the speaker be understood? It cannot. And if what is spoken cannot be understood, how can there be union of faith in what is taught, or union of action in what is commanded? Certainly there cannot be.
The above being true, (as we may learn from observation,) it follows that the success of every enterprise which is to be accomplished by the united action of many, depends upon a strict adherence to the above named law. This the apostle Paul has illustrated in 1 Cor. xiv, 8. For if the trumpet give an uncertain sound, (or in other words, if the sound made by the trumpet is uncertain in its signification,) who shall prepare himself to the battle; i. e., if the same sound made upon the same trumpet does not always signify the same idea, how shall it be known what is commanded? It may be a charge, an armistice, or sudden retreat, and the result is that while a portion are preparing for a deadly onset, a second portion are standing still, waiting for conditions of peace, and the remainder are making all possible dispatch in retreating from the field of action. Hence confusion. But the opposite of this being true, i. e., the trumpet always giving a certain signification in sounding, every man can readily prepare himself to the battle, whether in fighting, marching or retreating. Hence there is order.
If we wish to see this more perfectly illustrated, let us for a short time turn our attention to mechanism. Here we find order, perfect union of thought and action. The master mechanic goes forth, followed by forty or as many hundred workmen, for the accomplishment of some great work, the creation of some mighty structure; and they work as one man, because every term used in the language of the mechanic (whether applied to the rules used or work performed) has the same never-changing signification. The result is a perfect building; whereas if the language was confounded the work would cease as in the instance where God confounded the language of the builders of the tower of Babel; which word signifies confusion.
The object of the above remarks is to show that in understanding Bible truth, the revealed will of God to men, we must necessarily be governed by the same inflexible rule of language by which all other communications are made. The first question that naturally arises in the mind of the Bible student is, Can I understand the Scripture? The answer to this question must depend upon and correspond with the nature of the language used. If the language used is certain, the interpretation is sure. But if the same forms of expression, and the same terms, do not always convey the same ideas, or signify the same things, it is in vain to endeavor to gain a knowledge of what the Scriptures teach; and we may well say the Bible is an old fiddle, and that we can play any tune upon it that we wish. This is seductive Infidelity. But the Bible can be understood, because every term or expression used is designed to convey some definite thought.
It is necessary, however, at this point to caution the reader against mistaking an application of an idea for the idea itself. For the same term, used in conjunction with other qualifying terms, may be made to express the same idea to a greater or less extent, or it may give it a hundred different applications. The application of an idea is always determined by the connection in which it is used, whether the idea has a primary or a secondary application. Also it is proper to remark that as simple terms can only express simple or distinct ideas, no simple term can be made to express both an object and the quality of the object at the same time. Compound ideas can only be represented by terms equally as varied as the ideas to be expressed.
If we heed the above rules, we may understand the language of the Bible as well as any other language used. But if we violate them, (and when we find terms that express too much or too little, or do not sustain our pre-adopted faith, give them a theological definition,) it is then that the flood-gates of vagary are thrown open, and we are left to the mercy of sectarian teachers.
To illustrate the truth of the above, we may take any term we choose. For instance, let us take the term quanity. This term stands as an unchangeable representation of an idea, and yet time would fail to speak of its varied application. It applies to every material and conceivable substance. Its application is known by the qualifying terms used in conjunction with it; little, much, immense, this, that, and so on. Again, let us take the term truth. This term, like the other, represents a definite thought; yet it readily unites with other terms or words that express quantity, quality and time, and hence like the other has a thousand different applications.
Thus the remarks might be extended. But as the only object is to illustrate the truth, giving it a particular Bible application, let us pass from these and notice some found in the Bible. The first term that comes under our observation is life. Now if the above rules and principles of interpretation be correct, we need have no fears in risking them all in the investigation of this term. The term life, like other words, signifies vitality or animation; and when used in that connection with persons or things, it means animated existence or vitalized being. This word then whenever and wherever used signifies simply animated existence, nothing more, nothing less. It is true there are different kinds of life, but other qualifying terms express them, or show the kind referred to, or the amount taken. The different kinds of life are so named either from the persons or things possessed of life, or from the element by which life is sustained.
The term animated life signifies the life of all animals. So with the term vegetable life: it means the life of all vegetables. The term spiritual life is so used because the life spoken of is produced by spirit action. Also political life is the result of political action. And if we wish to define the quantity or quality of the life referred to, we use such terms as the following: to wit, little, much, everlasting, unending, terminable, happy, miserable, wicked, righteous, and so on.
And although the term life, as found in the Bible and contained in the promises of God, does not in itself signify anything more than when found elsewhere, yet as it stands connected with every necessary, qualifying term, and is to be bestowed in conjunction with every positive good, while every evil (whether internal or external) is to be removed, we are warranted at once to come106to the conclusion that the life to be bestowed upon the christian is an endless chain of perfect bliss,
or a state of unending and unbounded happiness. And there is no need of confounding language, (by making it mean more than it does,) in coming to this conclusion. Again, in extending the application of the same thoughts, let us take the term death, a word that represents an idea completely opposite to the one signified by the term life; for it signifies the cessation and utter absence of all vitality or animation. Where death reigns, neither animation nor consciousness can exist, to the extent and according to the application that is made of the term, whether it has a partial (for it would be proper to say half-dead) or total application, whether it is applied to animals, vegetables, professions or persons; the doctrine, (that some believe and teach,) that death in any instance whatever can signify a state of conscious misery (either temporal or eternal,) to the contrary notwithstanding.
The death threatened Adam, as that is to be executed upon the finally impenitent, can form no exception to the above rules, even if it be replied that the penalty of God's law is spiritual or moral death. In the first place we have no such forms of expression; no such death threatened in the Bible. Secondly, we have no need of any such death that has been or is to be rendered in the form of judgment against men. And thirdly, we cannot find where anybody has been or is to be executed with moral death. And even if we admit the existence of the doctrine in the absence of those terms by which it only can be taught, the admission itself would weigh against our opponents in this matter; because spiritual death would signify the cessation of spiritual action. Moral death would signify the absence of all moral sensation. Those who are thus dead can have no sense of right or consciousness of wrong, but are past feeling, and therefore not pained with the stings of conscience or the gnawings of remorse. Pain is found only in the wounded life, and is the result of the conflict that is carried on between the law of life and the law of death, showing us all the while that the law of life has been broken, and warning us constantly to return to the obedience of the law infringed. Wherever the law of life reigns supreme, every organization, whether moral or not, under its jurisdiction, remains perfect, and is neither subject to change, decay or pain. And when death reigns, neither action, sensation, pain or consciousness can exist; because life is gone.
These remarks might be extended to a great length, and the rules of language herein named applied to all the terms by which the final destiny of the wicked is expressed, showing that if the terms, destruction, perish, devour, consume, burn up, &c., do not mean that the persons to whom they apply cease to be, then language is no longer language; and if the doctrine is true, it cannot be expressed for the want of proper signs by which our ideas may be signified.
But we forbear (at least for the present) from speaking further upon a subject that seems so obvious, hoping, with all who read, to be guided into all truth, and finally be saved with everlasting life.
E. GOODRICH.
Edenboro, Pa.
OUR REST.
By S. Roberts
"The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us."
My feet are worn and weary with the march
Over rough roads and up the steep hill-side;
Oh, city of our God, I fain would see
Thy pastures green, where peaceful waters glide.
My hands are weary, laboring, toiling on,
Day after day, for perishable meat;
Oh, city of our God, I fain would rest;
I sigh to gain thy glorious mercy-seat.
My garments travel-worn and stained with dust,
Oft rent by briars and thorns that crowd my way,
Would fain be made, Oh Lord, my righteousness,
Spotless and white in heaven's unclouded ray.
My eyes are weary looking at the sin,
Impiety, and scorn upon the earth;
Oh, city of our God, within thy walls,
All, all are clothed upon with the new birth.
My heart is weary of its own deep sin—
Sinning, repenting, sinning still alway;
When shall my soul thy glorious presence feel,
And find its guilt, dear Saviour, washed away?
Patience, poor soul: The Saviour's feet were worn;
The Saviour's heart and hands were weary too;
His garments stained and travel-worn and old,
His sacred eyes blinded with tears for you.
Love thou the path of sorrow that he trod;
Toil on, and wait in patience for thy rest;
Oh, city of our God, we soon shall see
Thy glorious walls, home of the loved and blest.
—S. Roberts.
THREE BAPTIST APOSTLES.
By Edwin C. Stiles
As the subject of apostles in the church has been quite a common topic of late, both by word and pen, I thought a few incidents taken from the early history of the Baptist sect in this country might be acceptable to many of your readers, in a somewhat abridged and condensed form.
The events which I purpose to narrate occupy a space of time from 1759 up to the period of the Revolutionary war, in the state of Virginia. The first and most notable man among the three, who were regarded as apostles of the Baptist church of this time, was Samuel Harris, who was born in Hanover Co., Jan. 12th, 1724. Col. Harris, as he was then called, though his education was not the most liberal, possessed good acquirements for his time, and could boast of respectable parentage. He passed his younger days in the county of Pittsylvania, and as he advanced in age, became a favorite with the people and also with the rulers.
He was appointed from time to time church warden, sheriff, justice of the peace, burgess for the county, colonel of the militia, captain of May's Fort, and commissary for the Fort and army. His conversion was said to have been effected by the labors of two illiterate young preachers, known as the "Murphy Boys," whose respective names were Joseph and William. At this time all his worldly offices and honors, with their accompaniments, were disposed of in a very summary manner, under the influence of his new impressions. And as he was a man of considerable wealth, he at once went out in his new and ardent vocation at his own cost, and for about thirty years he was a self-supported preacher in nearly all the settled portions of this large State.
The Baptist historians of Virginia, Leland, Semple and Taylor, all speak of Mr. Harris in the highest terms of commendation, and indeed it was a rare thing in those times for a man of his worldly distinction to leave the favors of the royalist party and the established church to unite with a people (in the fullest sense of the passage) "everywhere spoken against." And for a man of his military character and habits, his muscular powers, and fearless intrepidity, with Christian meekness and submission, with no show of resentment or resistance against the violent assaults of his rude and persecuting countrymen, together with his benevolence in the use of his worldly goods, his childlike simplicity, his freedom of intercourse with people of all conditions among his new and despised associates, the blameless life which he led, and finally the irresistible ardor in his discourses, all tended to impress an honest observer with a favorable conception of his own character and the holiness of his cause.
After about fifteen years of untiring labor, in the year 1774, this venerable man, (being then fifty years old), was ordained as an apostle of the Baptist church, which at that time in that State numbered thirty-four churches, with upwards of three thousand members, a large part of which were no doubt the fruit of his labors in the Lord.
At a meeting of the association the following question, viz., "Are the offices of apostles, prophets, evangelists, pastors and teachers, mentioned in Eph. iv, 11, now in use?" Two days were spent in debating the foregoing question, when its decision was deferred till the next meeting. The subject was discussed with warmth and great interest both in their assemblies and during the recess of their cession. Jeremiah Walker and Reuben Ford each wrote a pamphlet, the first for, the latter against, the proposed measure. Both of these men were followed by large and respectable parties, and their productions were read in meeting. But the apostolic succession, by a large majority, fairly prevailed, and the venerable Samuel Harris was solemnly invested with this high and dignified office.
The ordination was conducted in the following manner, as appears from the minutes of the association. "The day being set apart as a fast day, we immediately proceeded to ordain him, and the hands of every ordained minister were laid upon him. Public prayer was made by John Waller, Elijah Craig and John Williams. John Waller gave a public charge and the whole association gave him the right hand of fellowship."
The work assigned to this apostle was to pervade the churches for the purpose of performing, or at least superintending the work of ordination, and to set in order the things that were wanting, and he was to report the success of his mission at the next association. And for the discipline of this high officer the following law was enacted; viz., "If our messenger, or apostle shall transgress in any manner, he shall be liable to dealing in any church where the transgression was committed; and the said church is instructed to call helps from two or three neighboring churches, and if by them found a transgressor, a general conference of all the churches shall be called to restore or excommunicate him."
At this time the church was divided into two sections by the James River, Mr. Harris belonging to the southern part, but the church north was not to be outdone by their southern brethren, and the same year they appointed for their apostles John Waller and Elijah Craig. Thus Virginia, whose ecclesiastical affairs were formally managed by bishops, now beheld within her bounds three Baptist apostles, of what line of succession the records do not define.
The first settlers in this country coming from England, when the Episcopal church was flushed with complete victory over all other persuasions, sought liberty of conscience only for themselves, as may be seen by their intolerance towards other sects at that time; and the zealous Baptists annoyed them exceedingly by their pious exertions. Their meetings were large and powerful, people often traveling one hundred miles to attend. Although their baptisms were open and abundant, and many of their converts were from the established church, yet but little was said against them on this account. The burden of complaint against them was that they were disturbers of the peace, as will soon appear. This was the head and front of their offending, whether from the ministers of the church, or of the law, or from that notoriously irreligious and immoral class, who, as Morgan Edwards once said, "had not wit enough to sin in a genteel manner."
As Virginia had no laws to prohibit a man from preaching, the law for the preservation of the peace was made to answer that purpose, and whenever preachers were apprehended, it was done by a peace warrant. The first case of actual imprisonment in Virginia, was in Spotsylvania county, on June 4th, 1768, when one of the apostles, viz., John Waller and Lewis Craig, James Childs and others, were seized by the sheriff, and hauled before three magistrates, who stood in the meeting-house yard, and who bound them, in the penalty of £1000 to appear at the court two days after.
At court they were arraigned as disturbers of the peace, where they were vehemently accused by a certain lawyer, who said to the court, "May it please your worships, these men are great disturbers of the peace; they cannot meet a man on the road, but they ram a text of scripture down his throat." But our Baptist apostle, Mr. Waller, made his own and his brethren's defense so ingeniously that they were somewhat puzzled to know how to dispose of them. They offered to release them if they would preach no more in the county for a year, and a day. This they refused, and were therefore sent into close jail. As they were moving on from the court-house to the prison, through the streets of Fredericksburgh, they sung the hymn—
"Broad is the road that leads to death," &c.
This solemn procession, and this bold and fearless conduct on the part of the prisoners, who were conscious of having committed no offense deserving of such treatment, produced deep effect on those who witnessed the scene, and a powerful reaction in favor of the cause for which they suffered. Waller and others continued in jail forty-three days, and while in prison they constantly preached through the grates to many, who heard their word, which came forth in demonstration of the Spirit and power, in spite of exertions made at times by a mob outside to prevent.
After their discharge, which was a kind of triumph, Waller, Craig and others, companions in the ministry, resumed their labors with redoubled vigor, gathering fortitude from their late sufferings, and thanking God that they were counted worthy to suffer for Christ and his gospel. Waller was viewed as ringleader, and was dealt with accordingly by preachers and leading men of the established church who would sometimes attend the Baptist meetings, to plead the superior claims of their church, ministers, &c., denouncing the Baptists as "false prophets," "wolves in sheep's clothing," "disturbers of the peace," &c. To these arguments Waller and others readily replied, that if they were wolves in sheep's clothing, and they were not the true sheep, it was quite unaccountable that they had been persecuted and cast into prison; as it was well known that wolves would destroy sheep, but never, until then, that sheep would prey upon wolves; that they might indeed interrupt their peace, but if they did it certainly must be a false peace, bordering on destruction.
About thirty of the ministers were imprisoned at this time, and some as many as four times each, and also many exhorters, whose only fault was their being in company with their ministering brethren. These scenes of incarceration were generally turned to good account by the zealous reformers. Public sympathy was aroused, and multitudes gathered around the prisons to hear the bold addresses of these fearless heralds of the cross, through the iron grates, open doors, and all avenues of utterance.107In some cases drums were beaten in time of service, high enclosures were erected before the prison windows, matches and other suffocating materials were burnt outside the prison doors by malicious opponents. In this manner the opposition continued till the war of the Revolution called the attention of all parties to a new field of controversy, where the dominant party was glad to have the aid of all dissenters, in their struggle for liberty. I would say in addition to the above that the source from which I have transcribed these incidents is entitled, "A general History of the Baptists," by David Benedict.
EDWIN C. STILES.
Portland, Me.
WILL JESUS COME AGAIN?
By J. C.
WILL my dear Redeemer again visit this inhospitable world where he once suffered so much? where he lived a brief life of poverty and sorrow? where he was continually reproached, derided, and traduced? where his holy labors were ascribed to a wicked principle? where his godly sympathy met with so many gross repulses? where he was cruelly insulted, mocked, scourged and murdered? Without the stain of crime, or guilt of sin, all this he endured or suffered by wicked hands! A few loved him, and mourned his death as the end of their hopes: 'We trusted that it had been he which should have redeemed Israel.'—Luke xxiv, 21. But over him death loses his power. All the power of malice cannot hold him in the grave. The death struggle is over, the life-blood turning to water has flowed from his heart, through his spear-pierced side. But over all this, and over all human power, triumphs the life-giving Spirit, by the power of God. He lives again, and lives forevermore. Angels proclaimed to the world his birth; angels proclaimed his resurrection, and angels at his ascension proclaimed, 'This very Jesus who is taken up from you into heaven, will come in the same manner as you have seen him going into heaven.'—Acts i, 11.
Yes, the angels do not lie. Jesus will come again, he has promised it himself: 'I will come again.'—John xiv. 3. 'A little while and ye shall not see me and again a little while and ye shall see me; because I go to the Father.'—xvi. 16. 'I will see you again.'—ver. 22. 'For the Son of man will come in the glory of his Father, with the holy angels.'—Matt. xvi. 27. 'For as the lightning cometh from the east, and shineth even to the west, thus also will the coming of the Son of man be.'—xxiv. 27. 'Now when the Son of man cometh in his glory, with all his holy angels.'—xxv. 31. 'Hereafter ye will see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.'—xxvi. 64. 'Whoever shall be ashamed of me, and of my words, in this adulterous and sinful generation, of him also will the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels.'—Mark viii. 38. 'And then they will see the Son of man coming in the clouds with great power and glory.'—xiii. 26. The same also, Luke xxi. 27. 'And he (God) shall send Jesus Christ, who before was preached unto you.'—Acts iii. 20. 'Waiting for (expecting) the revelation of our Lord Jesus Christ.'—1 Cor. i, 7. 'Therefore judge nothing before the time, until the Lord come.'—iv, 5. 'Afterwards those who are Christ's at his coming.'—xv. 23. 'At the coming of the Lord Jesus Christ with all his saints.'—1 Thess. iii, 13. 'We who remain alive until the coming of the Lord.' 'For the Lord himself will descend from heaven with a shout.'—iv, 15, 16. 'Be preserved blameless to the coming of our Lord Jesus Christ.'—v, 23. 'Rest with us, at the revelation of the Lord Jesus with his mighty angels from heaven.'—2 Thess. i, 7. 'When he shall come to be glorified in his saints.'—ver. 10. 'May be found to praise, and honor, and glory at the appearing of Jesus Christ.'—1 Pet. i, 7. 'Be watchful, and hope steadily for the grace that is to be brought unto you at the appearing of Jesus Christ.'—ver. 13. 'Behold the Lord cometh with ten thousands of his saints.'—Jude 14. 'Behold he cometh with clouds, and every eye shall see him.'—Rev. i, 7. 'But what ye have, hold fast till I come.'—ii, 25. 'I come quickly.'—iii, 11; the same xxii, 7, 12. 'Behold I come like a thief.'—xvi, 15. 'Surely I come quickly.'—xvii, 20.
Who responds, 'So be it, come Lord Jesus'? Is it I? Reader, is it you? These testimonies are only a part of the many that assure us of the great and glorious event; great and glorious 'to all those who love his appearing,' (2 Tim. iv, 8,) whose 'citizenship is in heaven, from whence, also, we look for the Saviour, the Lord Jesus Christ.'—Phil. iii, 20. Well, there are many things that make me earnestly desire to see my Saviour. First of all, I love him more than all else beside, (God the Father excepted,) and my sweet meditation would attain the full fruition of hapiness and joy in his presence; and this will be consummated when he comes, and says, 'Come ye blessed of my Father inherit the kingdom prepared for you.'—Matt. xxv. 34. O! it does seem as if my joy would know no bounds; there with all the redeemed, with the holy angels, with the glorious Redeemer and King of kings, and with the Father too. O! words are too feeble to utter the feelings of my soul. Then this glory and happiness is eternal, they will never end, never cloy, never lessen, and there will never be anything to mar these, or to exclude me from this state of perfect bliss. 'Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him.'—1 Cor. ii, 9. And again, pain, sickness, sin and death will be no more, no more want, no more graves, no more mourning, but life, life, eternal life, joy and peace, 'O! I long to be there.'
And now, dear reader, I beg of you be not of those who say, 'Where is the promise of his coming?'—2 Pet. iii. 4. Read the Promise from his own lips, believe it, be ready for it, watch for it, keep 'oil in your vessel with your lamp,' and keep 'your loins girt about and your lamp burning,' waiting with longing expression for his coming. Attend to the injunction, 'Occupy till I come.' Secure the approval, 'well done good and faithful servant,' do not expect the blessing without the qualification for it; let not the lot of the 'evil servant, saying my Lord delayeth his coming,' be yours. 'That servant who knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.'—Luke xii. 47. Let not seeming delay make you unmindful of watching. 'Blessed are those servants whom the Lord, when he cometh, shall find watching.'—ver. 37. True, many have been mistaken in anticipating too soon the coming and kingdom of the Lord and Saviour; better a thousand such mistakes than too late in being ready. If I am at the railroad-station an hour or two too soon, and anxiously waiting to take my place in the car, it is better than to be a moment too late. Blessed Lord give me grace, so that being ready, I may keep in readiness to meet thee at thy coming; and let—
'The wheels of time fly swiftly around, And bring the welcome day; And let Thy kingdom come, thy will be done, As in heaven, so on earth,' J. C. New York, June, 1859. Sabbath Recorder.
And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God. Ex. xxxi, 18.
After all the preceding laws and instructions, when the forty days of Moses' continuance on the mount were nearly ended, the Lord gave him the tables of stone before spoken of, [xxiv, 12,] with the ten commandments written on them by his own immediate power. They are here called the "two tables of testimony," because the laws written on them were the substance of that will of God which he testified to them; and likewise, because by giving this law to them, and by placing in it the ark under the mercy-seat, from above which he displayed his glory, he testified his special favor to that nation, and the way in which it would be continued to them. The stones on which the law of the ten commandments was written, denotes its perpetual, unchangeable obligation; in which it differed from the other laws, which would after a time be superseded. By the finger of God the Holy Spirit may be meant, and he writes this law in the hearts of all the spiritual children of Israel, having prepared them for that purpose.
The Essentials of Happiness
A GOOD man, who has seen much of the world, and is not tired of it, says: 'The grand essentials to happiness in this life are, something to do, something to love, and something to hope for.'
The Love of God
THE LOVE OF GOD.—Blessed be God, he loves not according to our deserts, but according to our necessity! It is not written, his blood can cleanse from all evil we see, but what he sees. *
The Cleansing Blood of Christ
cleanse from all evil we see, but what he sees. Many chambers within are unopened yet to us; we see but through the crevice: yet His blood gets entrance and drowns all.
What We Prize Most
He who pays more attention to his hat than his head, shows which is most prized. Filling up time with and for God, is the way to rise up and lie down in peace.
Religious Truth and Intoxication
THERE are men who take religious truth in such a manner that it is quite intoxicating to them.
The Greater Sin of Ungiving
By Seneca
I HAD rather never receive a kindness, than never bestow one; not to return a benefit is the greater sin, but not to confer it is the earlier.—Seneca.
Grieving the Spirit of God
If we grieve the Spirit of God by our lightness, worldliness, or presumption, we do but fill our own cup with wormwood and gall.
Backbiting.
If Christians would generally conform to the following rules, drawn up by the pious Charles Simeon, for the government of his own conduct, much mischief might be saved in churches and communities. The influence of many excellent people is undermined, and the reputation of ministers often sacrificed by idle habits of gossip, without any intention of doing harm.
The longer I live, the more I feel the importance of adhering to the following rules, which I have laid down for myself in relation to such matters:
1. To hear as little as possible what is to the prejudice of others.
2. To believe nothing of the kind till I am absolutely forced to.
3. Never drink into the spirit of any one who circulates an ill report.
4. Always to moderate, as far as possible, the unkindness which is expressed towards others.
The Vanity of the World
By Bishop Hopkins
The vanity of the world appears in this, that a little cross will embitter great comforts. One dead fly is enough to convert a whole box of the world's most fragrant ointment into a stench. There are so many ingredients required to make up worldly felicity,—as riches, health, honor, friends, good name, and the like,—that if any of these be wanting, the whole composition is spoiled. You may as soon grasp a bundle of dreams, or take up an armful of your shadow, as fill the boundless desire of your soul with earthly enjoyments.—Bishop Hopkins.
TENT MEETING AT CENTERVILLE, MICH.
By John Nevins Andrews; John Norton Loughborough
In accordance with the previous notice, our meeting in this place commenced on the evening of July 15th. It was protracted until the evening of Sunday, July 31st. A considerable degree of interest was manifested on the part of the people to hear the word of God. Yet we labored under some disadvantage here as well as at Marshall. When we were ready to pitch our tent we found that we were in the vicinity of a Methodist camp-meeting which was to commence in a few days. But as the notice had gone out we thought it more proper to fulfill it than to select another village as the place of our meeting. We therefore endeavored to bring the present truth before the people, trusting in God to bless our effort. Notwithstanding the disadvantage alluded to, a good number were in attendance during the most of our meetings, and many of them were manifestly interested in the truths preached. It was said to us by prominent citizens of the place that two thirds of the inhabitants were satisfied that we had preached the truth. Indeed the Baptist minister said that a majority of the Baptist church believed our views. At the conclusion of the meetings eight decided to obey the truth. We trust that there are others who will take a decided stand for the commandments of God. During the meeting we sold fifteen dollars' worth of books and ten charts. Five subscribed for the REVIEW.
J. N. ANDREWS.
J. N. LOUGHBOROUGH.