WHEN WILL THE NATIONS BE DASHED IN PIECES?
By James White
THE particular declarations of the Word fully agree with those more general. Of the two classes into which the Apostle divides the world, he says, "We have before proved both Jews and Gentiles that they are all under sin." Rom. iii, 9. Of the individuals of these classes he says, "it is written: There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulchre; with their tongues they have used deceit; the poison of asps is under their lips; whose mouth is full of cursing and bitterness. Their feet are swift to shed blood. Destruction and misery are in their ways; and the way of peace have they not known. There is no fear of God before their eyes." Rom. iii, 10-18. The following facts and conclusion are plainly revealed in this letter to the Romans:
The wages of sin is death. Chap. vi, 23.
All have sinned. Chap. iii, 23.
Therefore, all are under condemnation to death. Verse 19. The law saith, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind."
Who has fulfilled it? "Not one."
Who shall be justified by it? "No flesh."
Who are condemned by it? "All the world." These facts need no comment or confirmation; and if any would deny them we have only to say, "Who art thou that repliest against God?" But some will doubtless say, We do not deny these things; we could not think of arraying ourselves against such truths. Well, I did not expect that an issue would be raised on this point; perhaps not on the next. But whether they will be equally frank to admit a necessary conclusion deduced from such plain truths, time will determine. As the question now stands it will be necessary for them to show that what I have written is erroneous in regard to the priesthood of Christ, the mediation of the new covenant, putting his enemies under his feet, &c., or admit the irresistible conclusion that all his enemies will be destroyed at his coming, and the privileges of probation terminate with the termination of his ministry. I know of but two ways of avoiding this conclusion: either to deny the universality of the law, or to evade the point. But the justice—the necessity of this conclusion will be still more apparent when we consider the next proposition. The first part of the epistle to the Romans contains an excellent treatise on justification, and the main positions are—
The doers of the law shall be justified. Chap. ii, 12.
But there is none that doeth good. Chap. iii, 12.
Therefore none shall be justified by it. Verse 20.
But the righteousness of God is manifested by faith in Jesus Christ, unto and upon them that believe. Verses 21, 22.
Through faith in his blood sins are remitted, and God may be just and justify the believer in Jesus. Verses 25, 26.
Therefore being justified by faith, we have peace with God. Chap. v, 1. Here we have set before us the only way of salvation: the only means of escape from the condemnation of the law and its fearful consequences. We come now to consider THE MEANS AND CONDITIONS OF THE GOSPEL.—The means by which we receive remission, justification, and eternal life, are the death and mediation of Jesus Christ; and the conditions on which we receive them are "repentance toward God," whose law has been transgressed, and "faith toward our Lord Jesus Christ," who redeems us from the curse of the law. Acts xx, 21. His death is seen to be necessary, because without shedding of blood is no remission; his mediation is necessary to present that blood, and make intercession for us; and taking the Scriptures as our only guide, we find that the place and manner of pleading this blood, or making atonement, are also essential in the system or plan. In manner it is conformable to the example given in the type; its place is the heavenly Sanctuary. I have before quoted the Scriptures to show that this is a unit work; that Christ himself is the only offering acceptable to God in the sinner's behalf: that his blood is offered but once; that it is offered in but one place; that there is but one mediator; and that his mediatorial office is resigned before his coming. The important question then arises, What is required of the sinner, in order that he may have an interest in the work of our Saviour, and "stand in the battle in the day of the Lord," and escape those plagues which are coming on the earth when the "wrath of the Lamb" is manifested falling on the ungodly? A few quotations from the Word will best show this. John iii, 16. "God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish."
Luke xiii, 3. "Except ye repent ye shall all likewise perish."
Heb. xii, 14. "Follow peace with all men, and holiness, without which no man can see the Lord."
Rom. viii, 9. "Now if any man have not the Spirit of Christ he is none of his."
1 Cor. xvi, 22. "If any man love not the Lord Jesus Christ, let him be an accursed creature."
Gal. iii, 22. "But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe."
1 Pet. iv, 18. "And if the righteous scarcely be saved, where shall the ungodly and sinner appear?" The promise is only to those in whose characters are developed faith, repentance, holiness, spiritual mindedness, who are pure in heart and righteous, at the coming of Christ. Such, according to many plain scriptures, will be redeemed and have the glorious boon of immortality or eternal life conferred upon them, "when Christ who is our life shall appear." What of those who are not holy—who have not the Spirit of Christ—who have not exercised faith and repentance? They will surely perish. But is there no middle ground between them that are saved and them that perish? Let us see. Says the Saviour, "He that is not with me is against me, and he that gathereth not with me scattereth abroad." Matt. xii, 30. There is no neutral ground here. It is either gathering or scattering; righteous or wicked; life or death. Not the bare absence of inveterate or openly avowed hatred, but active, perfect love is required. Not merely abstinence from great outbreaking sins, but holiness of heart, faith in Christ, and walking in the Spirit. I ask all, and entreat them to answer in the fear of God, and in humble reverence of his Word, Is there any medium between those "under the law" and those "under grace?" There cannot be; for as "all have sinned," all are originally under the law; and none can be brought out from under the law except by being placed under grace, or redeemed from the curse of the law by Christ. If they could, the cross of Christ would be of no effect. There can be no ground between justification and condemnation. All who are not justified are surely condemned; and conversely, all who are not condemned are necessarily justified. If there be a class who will escape the judgments of God without availing themselves of the benefits of the Gospel of Christ, then the Gospel is local and limited in its application.42A word in regard to that theory which makes it necessary for God to place the Jews and heathen on a new probation in order to vindicate his justice. Has not the present generation of Jews and heathens as good opportunities to know God's will as the generations have had in past centuries? If so (and indeed they have better) has not God been wanting in justice to them? And if a new probation is necessary for these, would it not be equally necessary that these be raised and put on probation also? Or, rather than these, Are not they who teach such things guilty of charging God foolishly? When the Lord Jesus is revealed taking vengeance on them that know not God, and obey not the Gospel of his Son, who will escape "the wrath of the Lamb?" All who are righteous. Who will suffer vengeance? All who are wicked, or condemned, which includes all who are not justified by faith in Christ. This is a necessary conclusion from the premises, and should be admitted from these plain facts, even if the Saviour had not expressly declared it should be so. See Matt. xxiv, 37-39. A correspondent in a friendly epistle on this subject says: "As for your quotations I can make no issue. I believe every one when placed just where the Bible places them, namely, in the Jewish and Christian dispensations; but they prove nothing, either for or against probation in the Age to Come; because they have no reference whatever to that dispensation. To prove that probation, in the present dispensation, will terminate when Christ comes, and to prove that there will be no probation in the Future Age, are very different things." Now the writer of the above either speaks mysteries beyond my comprehension, or else he is very much mistaken. I have never been unwilling to believe in a future probation provided any proof to be produced to establish it. But three things I shall ask, viz.: (1) that the scriptures be given which show it to be a fact; (2) that the means and conditions on which probation is to be based; and (3) that the class or classes be specified who are then to be placed on probation. With this last point I have to do at present; and to me it is an interesting point, for I may, perhaps, have a future probation myself. This they may deny; but I challenge them to show, by what authority they will deny it; for every individual of the human race is condemned by the law as I am, and I design presenting my claims to another probation for their consideration, whenever they clearly prove the existence of the fact. But is it true that there is a difference between proving the termination, at Christ's coming, of probation in this age, and proving that there will be no probation in the future age? I think it is not; for as every individual of this age is under condemnation, they are "subject to the judgment of God," [Rom. iii, 19, margin,] and I know of no revealed method by which condemned probationers of this age may be shoved over into the next age, and given a new and different probation. And further, there can be no method of effecting this object which would not do violence to revealed principles. The same writer, in the same epistle, says, "God's mode of saving men may change without change in principle. It was not the same in the Jewish dispensation it is in the Christian." This is another and a very material mistake. God's plan of salvation has never changed—he has had but one mode. But he has had different modes of illustrating, enforcing, and impressing the same great truths on the minds of his people. And what is here denominated a mode peculiar to the Jewish dispensation was no more than a shadow of the real mode, which was a promise of them, and is in process of fulfillment now, and will be completed and finished when the Sanctuary is cleansed, prior to Christ's coming. In both these dispensations the means and conditions of the gospel are the same, though certain positive institutions are given which are peculiar to each. But not one declaration of the Word can be produced to show that these means can extend, or the conditions can apply to any in a future age; and the writer would soon have found himself in a dilemma had he tried to carry out his declaration to a conclusion. It is true that these positive institutions are important in their places in the conditional plan; and true also that they differ in the two dispensations. But their importance is relative, and that which alone gives them importance has never changed, but will terminate or cease before Christ comes; hence, they can have no importance or significance after that time; neither can others be instituted in their places, for the same reason. The positive institutions of the Jewish and Christian dispensations all point to a work performed and now being performed by Christ as Mediator between God and man—they are all indexes to one common center. And probation in this dispensation necessarily closes with the close of his mediation in the heavenly Sanctuary, as he is the only Mediator of this dispensation. Therefore, to prove the close of probation in this dispensation at or before Christ's coming when his mediation has ceased, is equivalent to proving that there will be no probation in a future age; unless Christ is offered again, or again enters the holies in heaven as High Priest. Hence it is evident that if there will be probation in the Age to Come, the mediation of Christ must be renewed, (which the scriptures forbid,) or there must be another gospel. Let it be well understood that the question is not in regard to a change of types, memorials, or positive institutions, but to the duration of the gospel means on which all these depend for their existence. It is easy to understand how the types of the Jewish dispensation, with the teachings of "the law and the prophets," directed the faith of the penitent to the future work of the Messiah in procuring remission of sins; and easy also to understand how the memorials of the New Testament, with the teachings of Christ and the apostles, point to the same identical work by which we receive the "remission of sins that are past," [Rom. iii, 25;] but as this work ceases before his advent, no remission can be granted beyond that time, except on the principle of granting indulgences for future sins, which would of course belong to that other gospel. Some may be ready to inquire what I would do with certain prophecies, which they think teach future probation. To them I would say, I deny your inferences drawn from these texts. I have already exposed some of the most glaring misconstructions of scripture put forth by the advocates of the Age to Come, and I have now shown by the plainest declarations, and the most evident facts relative to the fundamental principles of God's word, that their inferences are entirely inadmissible. They think certain texts favor the idea of future probation, while I have ever believed they did not so teach. One side must be mistaken; therefore it is just and reasonable that we bring our constructions and inferences to the test of well-defined principles. The plainest, the most certain, and the most important of all principles are "the Law and the Gospel"—not human law and newly-invented gospel, but the Law of God, and the Gospel of our Lord Jesus Christ. The theory of future age probation conflicts with these, and hence is not founded in truth. "THEY SHALL BE MINE."
By Uriah Smith
They shall be mine in the coming day,
When I shall gather my chosen ones;
When the Lord shall rise to the spoil and prey,
And the year of Zion's redemption comes.
They shall be mine! the chosen few
Who dare to honor my holy name,
Who yield their hearts to their Maker, true,
And bear his cross nor heed the shame,
And turn not back for the scoffers' boasts—
They shall be mine, saith the Lord of hosts. They shall be mine in the fearful hour
When heaven shall part as a shattered scroll,
And earth shall reel from Jehovah's power,
And death shall seize on the sinner's soul;
Then will the Lord to his servants bring
A crown for the cross which here they bore;
And loud their shouts of joy will ring;
And then shall be heard and feared no more
The critic's sneer, and the scoffer's boasts,
When saints shall be owned by the Lord of hosts. They shall be mine in whom alone
Is power to save and to destroy;
And as one spares his only son,
So will I spare my people's joy.
When the treach'rous hopes of the wicked flee,
And pestilence wastes the sons of men,
My servants true shall find, in me,
A refuge and a shelter then;
And skeptics all shall cease their boasts
In terror for the Lord of hosts. Then who would shrink from the lowly band,
Who make their peace with the King of kings?
He holds the worlds in his mighty hand,
He rules o'er all created things;
His arm alone can bear us up
When earth is drinking her dregs of woe;
His mercy alone is ground for hope,
His chosen only will safety know—
Ah! then who cares for the scoffer's boasts,
If he may be owned by the Lord of hosts. In that dread day, when the proud and great
For rocks and mountains shall vainly call,
And kings and nobles, in high estate,
Shall be robed alike in a funeral pall;
When the Judge appears in the parting sky,
And the Angel-reapers from glory come
To bear the good to their realms on high,
And all thy saints are gathered home,
From the isles afar, and the distant coasts—
Let me be thine, O Lord of hosts! U. S. THE RISE AND PROGRESS OF ADVENTISM.
By Editor
EXTENT OF THE WORK—GENERAL CHARACTER OF THE INSTRUMENTS BY WHICH IT HAS ADVANCED.
We look upon the proclamation which has been made, as being the cry of the angel who proclaimed "the hour of his judgment is come." Rev. xiv, 6, 7. It is a sound which is to reach all nations; it is the proclamation of "the everlasting gospel," or "this gospel of the kingdom." In one shape or other, this cry has gone abroad through the earth wherever human beings are found, and we have had opportunity to hear of the fact. Within the last six years, publications, treating on the subject, have been sent to nearly every English and American Missionary station on the globe; to all, at least, to which we have had access. Then, again, the great religious papers of the country have all aided in this work; for some of them have published our views, as written by friends, and others have published reviews and overthrows, in which our arguments must be presented, in order to refute them. By these the truth has been spread into many places where it could not have reached by the ordinary means. Then, again, the caricatures which have been scattered among the rabble, have carried the great point with them, the coming of the Lord to judgment, and the time of his coming. The secular press has contributed, in no small degree, to increase and spread an interest on the question. Even the foolish and false statements which have been put forth have, in some instances, only turned out for the advancement of the work of God. The story, for instance, which was started by the New York Sun, that Mr. Miller had fixed on the 23d of April, 1843, as the time for Christ to come, although entirely false and baseless in itself, yet was so widely circulated, that there was scarcely a place known where the report was not heard, and an interest awakened. These have been greatly multiplied within the last four years. As already remarked, the first, and most important work published, was Mr. Miller's Lectures. That volume may be regarded as the seed from which all the rest have germinated. The works of Miller, Ward, Hale, Bliss, Fitch, Storrs, Brown, Hervy, Cook, Whiting, Starkweather, Hawley, Litch, Fleming, Cox, Sabine, &c., constitute the Second Advent Library; and exhibit the views which have been presented to the public by the lecturers. Other sheets and pamphlets have been published. Some of the sheets which have been published and circulated have accomplished a vast amount of good. The Clue to the Time, written by Brother L. Hersey, a shoemaker in Boston, and a city watchman, with a diagram, has been the means of great good. Eternity alone will reveal the many precious souls who have been led to look for the Lord's coming, from the reading of one of those sheets. The mass of lecturers who have been raised up and thrust forth into this work, have been men of sound minds, warm hearts, full of zeal for God and the salvation of men. They have made no great pretensions to learning, in its common acceptation; but yet, as a general thing, they have been close students of the Bible, making it a self-interpreting book. Nor have they been altogether inattentive to history as their time and means have allowed. It is true that, so far as they have been successful in their work, the excellency of the power has been of God. But there have been some raised up among us, of commanding talents and acquirements; men, who need not blush to stand by the side of the wise and learned of the earth. These were raised up at a time when such assistance was needed, and God has accomplished his work by them. The Advent writings exhibit minds accustomed to think and reason, as well as read. Although the mass of the books lay no claim to literary merit, yet they have done more to promote a sound, healthy, moral literature, than any other books of the age. They have so selected and arranged historical incidents in connection with the prophetic scriptures, which embrace the history of the world, as to invest that history with an interest which the mass of readers never before saw or felt. If they have promoted the study of history, much more have they induced a careful study of the Scriptures. It is a lamentable fact, that although this is an age of Bibles, yet the great body of professing Christians know but little what that Bible contains. And wherever Advent books have been circulated, instead of superseding the use of the Bible, as most books do, they have almost invariably sent the reader to the sacred store-house. Nothing ever given to the public has excited so much interest in the study of the Bible as the proclamation of "the hour of his judgment." A course of lectures in a village, would open a door for the sale of more Bibles in a week than would have been sold before for years. Whatever may be the final issue of this question, so far its fruits have been of the best character. WHAT ADVENTISM HAS ACCOMPLISHED.
1. When this cry first commenced, the prophecies were generally looked upon as a book of mysteries, which it was presumption, if not sacrilege, to attempt to understand or explain. That spell has been broken, and the Christian public understand that those deeply interesting portions of the word of God are also a part of his revelation to man. And even the clergy, of all orders, have been constrained to speak out and give some explanation of the prophecies, however crude it might be.43 2. The fable of the world's conversion, and the universal triumph of Christianity, which almost universally prevailed ten years ago, has been exploded, and the church now understands that the Man of sin is to remain in the world until the Lord comes and destroys him by the brightness of his coming. That there is to be no millennium until "the first resurrection," at the coming of the Lord. That idea cannot be made to grow again as it has done. 3. That kindred doctrine, the return of the Jews to Palestine, where they are again to be exalted to peculiar privileges, is exposed, and the old apostolic doctrine, that there is no respect of persons with God, is made to stand out in bold relief, so that the church must see and acknowledge it to be the truth of God. 4. It has produced a very general conviction on the public mind, that we are near the end of time, and just ready to appear before the bar of God. The general outlines of prophecy, as exhibited in the four great kingdoms, is seen and acknowledged by very many to be nearly accomplished. And hence the conviction fastens on the mind, that the end of all things is at hand. 5. It has developed a vast amount of German rationalism, neology and infidelity in the church, and has demonstrated the fact, that nearly, or quite all our theological schools are under its influence. And it has proved, that if the Lord does not come speedily and end the strife, that the country must soon be flooded with this system of neology. 6. Wherever it has gone, the Advent doctrine has awakened sinners, reclaimed backsliders, quickened believers, and promoted the cause of God generally. Thousands on thousands can witness the truth of this remark in their own experience; and will have cause to bless God eternally for the Advent doctrine and Advent preaching. 7. It has shown professedly orthodox ministers to be so degenerate in their sentiments, as to make common cause with infidels and Universalists against the coming of the Lord. And has also shown the church to be so degenerate as to cast out her children for looking for, and speaking of the return of her Lord. 8. It has given to the church and world a simple, plain, common-sense system of interpretation of the sacred canon, so that every man, who will take the trouble of reading the Bible, and collating the different portions of it, may understand the word of God without the aid of learned commentaries. No provision has been made for the establishment of permanent institutions, among Adventists. Indeed, we have no means of ascertaining the number of ministers, and others, who have embraced the Advent faith. We only know that there are several hundred congregations, and a still larger number of ministers, who have publicly professed the faith, besides many who still remain in the churches of the land. Those who have espoused this cause have honestly believed in the coming of the Lord "about A. D. 1843." And, as honest men, they have kept to their work of sounding the alarm. All peculiarities of creed or policy have been lost sight of, in the absorbing inquiry concerning the coming of the heavenly Bridegroom. Those who have engaged in this enterprise are from all the various sects in the land. Protestant Episcopal, Methodist Episcopal, Methodist Protestant, Primitive Methodist, Wesleyan Methodist, Close Communion Baptist, Calvinistic and Arminian Baptists, Presbyterians, Old and New School Congregationalists, Old and New School Lutheran, Dutch Reformed, &c., &c. All these have agreed to work together for the accomplishment of a certain object; and the organization to which this has given rise, so far as there is anything which may be called an organization, is of the most simple, voluntary and primitive form. While the engrossing and scriptural character of the grand object has kept those who have been brought under its influence above the considerations which so generally divide the household of faith, it has also made them frank and kind in expressing their minor differences, and forbearing towards each other on subordinate questions upon which they may not see alike. And in this is their strength. We neither expect nor desire any other organization, until we reach the New Jerusalem, and organize under the King of kings. Here, we are pilgrims and strangers, with no abiding place. There, we shall have a permanent rest, and dwell forever under his protection. When the Lord brings again the captivity of Zion, not before, he will turn to the people a pure language. Until that time comes the work of Adventists is a plain one, to go through the land and sound the alarm in the ears of all men, "Behold the Bridegroom cometh, go ye out to meet him." These have been regularly administered among Adventists, by the ordained ministers from all the various denominations composing the Advent ranks. In administering the Lord's supper, no test has been required; but each one who comes to the table does it on his own responsibility, being accountable to God and his own conscience, whether he eat or drink worthily or unworthily. And on this principle there is an agreement, with few exceptions, to continue to remember, and show forth the Lord's death until he come. THE CAUSE IN GREAT BRITAIN.
For the last fifty years, the doctrine of the pre-millennial Advent has been ably advocated in England. The doctrines of the early Christian fathers were brought forward and vindicated in a manner and with a power honorable both to the heads and hearts of their advocates. But in the connection with the true scriptural and plain doctrine of the Bible, they mixed with it the crude notions of a mixed state, of probation and mortality with glorification and immortality, during the thousand years; and also held to the return of the Jewish nation, both to Christ and Palestine, in the millennium. The Millennialists, holding these views, and looking for the speedy coming of Christ, have become very numerous in England, Ireland and Scotland. Indeed, some of the brightest lights of those countries are of that school. In 1840, an attempt was made to open an interchange between the Literalists of England and the Adventists in the United States. But it was soon discovered that they had as little fellowship for our anti-Judaizing notions, as we had for their Judaism; and the interchange was broken off. In 1842, Robert Winter, an Englishman by birth, and a Primitive Methodist by profession, fell in with the Adventists in the country, and embraced the doctrine. In the Fall of the year he resolved to return to England and proclaim the coming of the Lord. He did return, and commenced the work. God owned his truth, and it took effect, and many have been raised up to join with him in spreading the light through these Islands of the sea. Last summer, camp or field meetings were held in different parts of England with great success. Books and papers to a large amount have been sent to England, and scattered abroad through the country; and several books and papers have been re-published in that country with great effort. The British provinces adjoining the United States, have been visited and furnished with the light. Our beloved brother Hutchinson, in Montreal, has published a large amount of matter in his paper, The Voice of Elijah, and sent it over the United Kingdom. But I must close this brief sketch of the rise and progress of Adventism, or my space will be more than full. But a few, only, out of the multitude of incidents which should enter into a work of this kind, have been noticed. But this is all we have room to give in the present sketch. The Judge is at the door, and will make a more full and accurate development of this great work; than human heart can indite or hand record. Concerning Adventism, it may be truly said, "What hath God wrought?" No cause of a moral or religious character, probably, ever made so rapid advances, as the cause of Adventism. Its votaries have usually been the most humble, pious devoted members of the different churches; men and women, who love their Lord, and to whom the thought of his glorious advent has been a source of sweetest pleasure. The hand of Providence has every where opened the way, and provided the means for doing all that human means could do. None of the lecturers have made themselves rich, or even held what little they had when they embarked in the enterprise. Every thing has been freely sacrificed when the cause demanded it. Never have a set of men labored more faithfully and zealously in the cause of God, or with purer motives. But their work is with the Lord, and their record on high. It is asked what we intend to do, now the time is expired? Our answer is—we intend, by the Lord's help, to spread the glad tidings of the kingdom of God until it appears. The arguments which have been presented on the prophetic history and periods, together with the signs of the times, have lost none of their strength; and we purpose to continue presenting them, until the Master comes, that we may be found giving his "household meat in due season." Dip, Pour, Sprinkle and Wash.
By President Shannon
While I filled the Professorship of Ancient Languages in the University of Georgia, I had occasion to compile a table of passages where the words dip, pour, sprinkle, and wash, in their various modifications, occur in the English Bible, with the corresponding term used in the Greek of the New Testament and the Septuagint. Dip I found in twenty-one passages. In all of these except one, bapto or baptizo is found in the Greek. The one exception is in Gen. xxxvii, 31, where Joseph's brethren took his coat and dipped (emolunan, smeared or daubed) it in the blood of a kid. Mark the great accuracy of the Greek here—the idea is that of smearing or of daubing, and the Septuagint so expressed it. Sprinkle, in some of the forms, I found in twenty-seven passages. In not a single instance is bapto or baptizo used in the Greek. Pour, I found in no less than one hundred and nineteen instances, but in not even one of them did I meet with bapto or baptizo used in the Greek. I found Wash in thirty-two cases, where reference was made, not to the whole person, but to a part, as the eyes, the face, the hands, the feet. In none of these was bapto or baptizo found, but nipto invariably.—President Shannon, of the College of Louisiana. THE HEART.
By Henry Wadsworth Longfellow
The little I have seen of the world teaches me to look upon the errors of others in sorrow, not in anger. When I take the history of one poor heart that has sinned and suffered, and represent to myself the struggles and temptations it has passed through; the brief pulsations of joy; the feverish inquietude of hope and fear; the pressure of want; the desertion of friends—I would fain leave the erring soul of my fellow man with Him from whose hand it came.—Longfellow. THE EVANGELISTS.
By Racine
How amiable is the simplicity of the Evangelists! They never speak injuriously of the enemies of Jesus Christ, of His executioners nor His judges. They report the facts without a single reflection. They remark neither their Master's mildness when He was smitten, nor His constancy in His sufferings, which they thus describe,—"And they crucified Jesus."—Racine. Raising Oneself by Scandalizing Others
A person who undertakes to raise himself by scandalizing others, might as well set down on a wheelbarrow and try to wheel himself. Christ’s Readiness and Our Backwardness
Two things are matters of daily astonishment to me—the readiness of Christ to come from heaven to earth for me, and my backwardness to rise from earth to heaven for him. The Nature of True Prayer
Want felt, and help desired, with faith to obtain it, is prayer; and without these qualifications, whatever is called so, is nothing but self-deceit and lying to God. Of the Conference at Battle Creek, May 26th, 1856. THE Business Meeting of the General Conference, held at Battle Creek, commencing May 23d, was attended to on Second-day, the 26th, at 10 o'clock A. M., according to previous appointment. Eld. Joseph Bates was chosen Moderator. A spirit of love and union prevailed, which it was pleasant and encouraging to witness. The Tent Enterprise was first taken into consideration, upon which spirited and cheering remarks were made by many of the brethren present. It was a unanimous opinion that Tents should go into new fields; that there should be a spirit of sacrifice on the part of the Church, to sustain them, and that they should be manned by volunteers. For the Tent in Michigan it was unanimously Resolved.—That Brn. C. S. Glover, J. P. Kellogg, D. R. Palmer, C. Smith and J. R. Lewis, be a Tent Committee, to whom all Tent operations in this State should be referred. Resolved.—That J. P. Kellogg be Tent Treasurer for this State. Resolved.—That we, the Church in Michigan, feel it our duty to act our part in sending out the Tent as the way may open. The principal question before the afternoon meeting was the Church Book Fund, and the Publishing Department. A history of the publishing of the present truth from the commencement was related by Bro. White; and the following resolutions were unanimously adopted: 1. That the Church receive the Books from Bro. White. 2. That according to the request of Bro. Henry Lyon, on account of ill health, he be released from the care consequent upon being one of the Publishing Committee of the ADVENT REVIEW. 3. That Bro. J. P. Kellogg, of Battle Creek, be chosen in the place of Bro. Lyon, resigned. 4. That the Publishing Committee of the REVIEW be also the Committee which shall have charge of the Church Book Fund. The financial condition of the REVIEW Office considered by the Conference. Resolved.—That the two debts, viz., what remains behind on Vol. VII, and what is yet due to move Office, &c., be united under one head, and that those who feel so disposed be invited to follow the example of the members of the Conference, and designate what sums they would esteem it a privilege to give between this and the first of September, towards removing this debt. Resolved.—That we recommend a larger circulation of the REVIEW, not forgetting the poor who may receive it at half price, if they choose; and that we consider it the duty of every brother or sister to be prompt in complying with its terms, to pay in advance. Considering the need there is of some work on, present truth for circulation among the Germans, many of whom are unable to read the English language, and whereas we have no one tract which alone we deem, sufficient for this purpose, if translated therefore Resolved.—That James White, J. H. Waggoner, and U. Smith, be a Committee of three, to prepare a tract on the subject of the Sabbath, to be printed in German, for distribution among the German portion of our population. 1. That Bro. J. H. Waggoner address the Church at large in behalf of the Conference. 2. That a Committee of two be chosen to draw up a resolution expressive of the feelings of this Conference respecting our brethren and the cause in Wisconsin. Brn. Joseph Bates and J. H. Waggoner were chosen that Committee, who prepared the following: Whereas, We have viewed with deep regret the state of the cause in Wisconsin, and the transfer of the tent which was purchased to spread the Third Angel's Message, to the cause of error and disunion, and the united effort of all the ministers in that state who formerly preached the Message, to sustain that cause, (see Messenger, Oct. 25, 1855, and Review, Dec. 11, 1855,) therefore Resolved, That we deeply sympathize with the faithful ones scattered in that state, whose wants and interests are not immediately represented by any brother in the ministry; that we feel to place their case before the Lord in our prayers, and would give them the assurance that it shall be our endeavor to afford them the benefits of our labors in placing the light of the Present Truth before them and the inhabitants of that State in every way that God by his Spirit and in his providence may direct. 4. That the doings of the Conference be published in the ADVENT REVIEW. JOSEPH BATES, Chairman.
URIAH SMITH, Secretary.