Earlier text: Why Do You Not Keep the Sabbath?The Judgment of the Saints
By Uriah Smith
character. It does not mean, as our translation would imply, that every man will then receive the divine approbation—which will not be true; but that every man shall receive what is due to his character, whether good or evil. So Bloomfield and Bretschneider explain it. The third text states, in the most explicit manner, "that the saints shall judge the world." As it occurs in the same epistle which forbids this judgment "before the time until the Lord come," it is manifest that this is a work which the saints enter upon immediately after they have been exalted to reign with Christ. The nature of the judgment which the saints are to decide is clearly determined by two facts: 1. It is rendered by the saints after the Lord has brought to light the hidden works of darkness, and made manifest the counsels of the hearts. 2. It is said in this same passage, and in the same manner, that the saints "shall judge angels," meaning of course those angels that have sinned whose cases are thus stated:— 2 Pet. 2:4: "For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment." Jude 6: "And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day." These two facts are decisive as to the nature of the judgment which the saints are to engage in when exalted at Christ's right hand. They are not to be judges over men in a state of probation, something as the ancient judges of Israel were raised up to rule over God's ancient people; but their judgment is to be rendered in the case of wicked men, when the Lord brings "to light the hidden things of darkness," and it is to be exercised alike in the case of sinful men and fallen angels. It is not a judgment to determine the guilt or innocence of the parties to be judged; for the guilt of the angels was virtually pronounced to be unpardonable when they were cast out of heaven, and delivered to chains of darkness, i.e., to utter despair, and the hopeless bondage of their own sins. And the last condition of wicked men has, before their judgment by the saints, already been determined by the resurrection and translation of the just, leaving all others as unworthy of eternal life. This judgment of the saints is, therefore, simply designed to determine the measure of the guilt of wicked men and fallen angels. As their rejection from the kingdom of God is determined by God the Father before they are thus judged by the saints, this judgment by them for the determination of the measure of each man's guilt, is a most convincing proof that God designs, in rendering to every man according to his deeds, to inflict tribulation and anguish upon every soul of man that doeth evil. Rom. 2:5-9. Dr. Bloomfield says of 1 Cor. 6:2: "Upon the whole, there is, after all, no interpretation that involves less of difficulty than the common one, supported by some Latin Fathers, and, of modern divines, by Luther, Calvin, Erasmus, Beza, Cassaubon, Crellius, Wolf, Jeremy Taylor, Doddridge, Pearce, Newcome, Scott, and others, by which it is supposed that the faithful servants of God, after being accepted in Christ, shall be in a certain sense, assessores judicii, by concurrence, with Christ, and being partakers of the judgment to be held by him over wicked men and apostate angels; who are, as we learn from 2 Pet. 2:4; Jude 6, reserved unto the judgment of the last day." And Dr. Barnes speaks thus: "Grotius supposes it means that they shall be first judged by Christ, and then act as assessors to him in the judgment, or join with him in condemning the wicked." But the fourth text relative to this judgment by the saints is very remarkable. It shows that the resurrection of the just precedes the work of judgment by them. It elevates them to thrones of judgment, where they live and reign with Christ, during the period between their own resurrection and that of "the rest of the dead." It assigns the space of time occupied in this vast work: viz., a thousand years, a period none too long for this examination of the books containing the deeds of all wicked men and fallen angels, even though all the saints engage in it, as we have learned that they do. There is in this statement respecting the thrones, an evident allusion to Dan. 7:9, which speaks of thrones being "cast down," or more correctly rendered "were placed," as many able critics inform us. These thrones were placed for the judgment work, when entered upon, as we have seen, in the second apartment of the heavenly temple by God the Father. And when the judgment is given to the immortal Meeting at Battle Creek, Mich.
By James White
SABBATH, September 28, the mammoth tent having been pitched on sixth-day, there was preaching in the tent at 10:30 A. M. and 2:30 P. M. The congregation was very large at both services. It was variously estimated from 800 to 1,200. Probably there were not less than 1,000 adults present, who gave close attention to the word spoken. The writer spoke in the forenoon, and Elder Andrews, who arrived about forty hours before, spoke in the afternoon. J. E. White, with others recently from Colorado, was present to lead the singing. Several pieces were sung from his new book accompanied by an organ, which added much to the interest of our Sabbath service. We were very happy to again stand before the people of our charge, and speak to them the words of life. We spoke seventy minutes with ease, answering the important question, "Where are we?" We traced down the several lines of prophecy in Daniel two, seven, eight and eleven, showing that all the specifications of these prophetic chains have been fulfilled excepting the crowning event of prophecy, the coming of the Son of man. And while the prophecy of Daniel has to do with four empires, Babylon, Persia, Grecia, and Rome, the book of the Revelation has to do with the fourth only, Rome. We trace down the four leading chains of symbols in this book and find ourselves standing before the judgment of the last day, waiting for the second appearing of Christ. And although we had done this a thousand times, yet on this occasion the field seemed new, and the evidences more conclusive than ever before. As we followed down the seven seals to the opening of the seventh, we stood before the naked scenes of the last judgment. And the churches brought us to the preaching of the coming of Christ in the sixth, while the seventh reveals our real condition. Here the inquiry was again raised, in view of the description given of the church of the Laodiceans, "Where are we?" Or, what is our real condition before God? The danger of self-deception was pointed out, references to cases of great deception in Old-Testament history were made, and the church was exhorted to new consecration and devotion to the work of God. In the afternoon Elder Andrews gave a practical discourse of not great length, as he was weary from his journey across the ocean. Elders Andrews and Bourdeau were greeted by their brethren and old friends with joy. The Sabbath with its services was a very interesting one to the church at Battle Creek, and a good introduction to our camp-meeting. We were very happy to meet Elder Loughborough, from California, this morning, Monday, the 30th. He appears some worn from his excessive labors at the two camp-meetings in California, but enjoys his usual good health and buoyant spirits. He has many old friends who will greet him with joy at the camp-meeting, after an absence on the Pacific coast of ten years. The mammoth tent is pitched in the center of the spacious grounds, and is being seated. The provision tent and the dining tent, and two other large tents for prayer-meetings, will be up to-night, also a dozen or more family tents, including those to lodge ministers, and a forty-foot tent for committees, to be used for a sort of head-quarters for reporting and general business. And the camp-meeting committee will push the work as fast as possible, that all may be in complete readiness for the opening service Wednesday morning, the second. This camp will be the largest we have ever had. From fifty to one hundred ministers are expected, and probably there will be on the ground not less than three thousand Sabbath-keepers on the next Sabbath. The weather is fine, and should good weather continue, the meeting will hold over two Sabbaths, giving parts of families at a distance an opportunity to attend the first Sabbath, and after their return to their homes the other portions of families can attend the second Sabbath. And may our adorable Redeemer come up to the feast. LIBERALITY does not consist in good words, J. N. A
By John Nevins Andrews
saints, and they are able to enter the temple after the outpouring of the plagues, Rev. 15:8, it appears that they sit upon thrones thus placed for them, and with the Saviour at their head finish the work of the judgment as indicated in the text examined. They are in this exalted state, priests to God and Christ, not as mediators with them in behalf of wicked men, but as worshipers of God and the Lamb, even as Christians in their mortal state are a royal priesthood to offer up spiritual sacrifices acceptable to God, by Jesus Christ. 1 Pet. 2:5, 9. WHAT THE SAINTS WILL KNOW ABOUT IT.
THAT there will be signs given to mark the near approach of the second advent, and that from these signs God's people will know when that day is at hand, will know when the last generation has come, is most emphatically set forth by our blessed Saviour. In answer to the question, "What shall be the sign of thy coming and of the end of the world," he says as follows:— "And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth; for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads, for your redemption draweth nigh." Luke 21 : 25-28. Reader, how could language be plainer than this? First, the statement is made that there shall be signs both in the heavens above and the earth beneath. The Lord says that then they shall see the Son of man coming. When? When they have seen these signs. He says, "When these things begin to come to pass, then look up, and lift up your heads." How very plain this is. When they shall see the signs commencing to be fulfilled, then they are to look up, expecting the Lord to appear in the clouds of heaven. In Mark 13:29 the Saviour says: "So ye in like manner, when ye shall see these things come to pass, know that it is nigh, even at the doors." Now does the Saviour mean what he says about this, or not? Reader, do you believe it? And are you willing to act upon it? He says that when you see these things come to pass then know—What shall we know? Know that we cannot tell anything about it? Know that it may be to-day, or that it may be a thousand years in the future? Is that what the Son of God says? No. He says: "Know that it is near, even at the doors." And then he proceeds to illustrate the point in a beautiful parable: "And he spake to them a parable; Behold the fig tree, and all the trees; when they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand." Luke 21:29-31. How simple and plain that illustration! When we see the early leaves putting forth upon the trees we do certainly know that summer is nigh at hand. Now says the blessed Jesus, just as surely, When you shall see these signs, of the second advent you may know that his coming is near, even at the door. Now, why not believe this? Why contend against God? Why dispute the plain doctrine of the Bible? Why blind your eyes to the truth? Why stick to a position that will lead you down to ruin? Why not, like an honest Christian come up squarely and take the word of God as it says, and build our faith upon the plain declarations of the Bible? This is the only safe course to pursue. Jesus says, "Know that it is near." Now the question is, How near? The next verse settles that point. "Verily I say unto you, This generation shall not pass away, till all be fulfilled." Matt. 24:32. Here we have it, and it is just as definite as the Bible makes it. This generation is not to pass away until all these things are fulfilled. Now generation? Not the generation to whom Christ talked, because none of those things occurred back there. The sun was not darkened, the moon was not darkened, the stars did not fall, Jesus did not come, nor were the righteous gathered from the four quarters of the earth. None of these things happened. Then the language itself shows that Christ is speaking of the generation that shall see these signs. Notice the fact that his disciples asked him, the second advent, and he says that the house of the servant is the house of God. So we see that after the signs, the Saviour says, "This generation shall not pass away, till all these things be fulfilled." He is talking of the generation that will know what it is to be alive about the time that the Son of man will take the throne. The Saviour knew that it was not past, because the generation to whom he was speaking would not be the generation that would see the signs. He says that the signs shall be, and that this fact shall mark the generation of whom he is speaking. He tells them of the coming out of Egypt for an illustration, and he simply says, "This generation" shall be living at that time. God has seen fit to hide the day and the hour. Take the whole testimony that Jesus has foretold concerning the signs and his second advent. Reader, how could language be plainer? I have laid before you the truth that you are born the children of the day and not the night. No indeed, the generation that sees these years by year is not to pass away. "This generation" shall not pass away. The truth is, that we have come down, we have come down, to the end of the world. We need to exclaim, the coming of the Lord is even at the door. Just so surely as we have come down to this consideration, we know that the signs have come down to us. When we see the great signs that Christ has foretold, and that then death-knell of the world shall come to pass, we know that the generation shall not pass away until all these things be fulfilled and have this sign. The Lord is talking of this last generation that shall live on the earth as an indication of his coming. The disciples were then living in the first century, and they asked that the Lord might tell them. The truth is, this is just a very plain and simple subject. The saints of God will most certainly know about it. They will know that the day of the last generation is at hand, and they watch for the coming of the Son of man. Now in the conclusion of the subject of the second advent, we notice the word spoken concerning the day and the hour. It is true that every child of God will see, and it is very plain that it is the Lord who has spoken. Thus they know that his coming is at hand. "But of that day and hour knoweth no man, have no man. But the saints of God of themselves know that the coming of the Lord is so come to pass that we know the time. Matt. 1, 2.
"Then shall the Son of man come, and as what I say unto you, when these signs shall come as a thief in the night, you will not doubt about it. You will not have to have your own heads covered up in doubt, but will come to a conclusive knowledge of the second advent concerning the day. It is not something contrary to the word of God, as many opponents; but if we believe the word of God, it will entirely settle the question that we are overwhelmed with the facts that God has declared, and that his coming is not as a thief by the night.
Yes, brethren, do you believe it? You will know not to be caught in the dark, and not to be overtaken by the day of the Lord as a thief. A peace and safety will follow that will guide them as a sign of the second advent, for it is "Sudden destruction cometh upon them," and they shall not escape. The prophet Joel says of that day, "The sun and moon shall be silent states." It is not a secret affair, for it is plain it is not a secret, nor is it in the darkness, that the Lord shall come as a thief. The signs of the coming of the Lord are not in the darkness, and we are not to take them as a surprise, but with an intelligence our Lord has given us. And all the saints will see that his coming is as certain as by the thief in the night. "What shall be the sign of thy coming and the end of the world?" He glances down the stream of time, passing over the great events of the world which should occur between his first and second advents. Coming down to the last days he gives a sign which shall mark the end of the world. Then he says that "this" generation, that is, the generation that shall see these signs, this generation shall not pass until I shall come. That is the generation that shall not pass away. To illustrate: I am traveling on a strange road. I inquire the way to the village. A man tells me that I must first cross a certain bridge, go on a short distance, take the second road to the right, pass a red schoolhouse and finally I will come to a meeting-house. "Now," said the man, "the next thing after the meeting-house is the village." He says, "this meeting-house." Now suppose there were a meeting-house near where we were talking. I would be very foolish to think he meant this one when the one we were talking about was nearly fifty miles away. We must take the last one mentioned. Just so with Jesus. When he says "this generation shall not pass away," he does not mean the generation there to whom he was talking. The generation that he was speaking of was the one that should see the signs. In illustration of this fact, notice the language of David. He is speaking of the generation who came out of Egypt five hundred years before his day. He says, "Forty years was I grieved with this generation." Ps. 95:10. Was it the generation living at the time David wrote this? No, anybody knows better. Take another illustration. The psalmist in foretelling the coming of the Saviour at the first advent says, "Thou art my son, this day have I begotten thee." So the Saviour was born the day that this was penned was he? No indeed. It was more than a thousand years before he came. Yet the Lord said, "This day have I begotten thee." The simple truth is, the mind of the prophet was carried down to the time of the first advent. Then he exclaims, "This day have I begotten thee." Just so the Saviour in the scripture under consideration, carries the minds of his disciples down to the time of the second advent and the signs that shall mark the end of the world, and then declares, "That this generation shall not pass away until he shall come." Notice that we have this blessed truth taught, that when the last generation shall come, God will give signs indicating the fact—signs by which the saints then living will positively and certainly know that the last generation is come. Dear reader, this is just what the Bible says about the subject. This is just what we can and should know about it. These signs have appeared and the last warning has been sounding to the world for the past quarter of a century. Now if the saints will know this much about the second advent they will not be in the dark concerning it. Nor will they be overtaken by that event; as by a thief in the night. This is very plainly declared in many other scriptures. Thus the apostle says to the Thessalonians: "But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night." 1 Thes. 5:1, 2. "There" say our opponents, "That is just what I believe. The day of the Lord is to come as a thief in the night, and if it comes as a thief certainly we cannot know anything about it. Then it is of no use to worry our heads concerning it. These scriptures show us conclusively that what you are teaching concerning the coming of Christ is entirely contrary to the Scriptures." So reason our opponents; but if they will read the next verse it will entirely overthrow their position and overwhelm them with shame, for it is expressly declared that all who are overtaken as by a thief by the coming of the Lord will be destroyed. Yes, here it is. Only those persons who know nothing about the coming of the Lord will be overtaken as a thief. When they are saying, peace and safety then will the Lord come to them as a thief in the night, and then says Paul, "Sudden destruction shall come upon them, and they shall not escape." Now see what he says of those who are watching. A very different statement he makes about them. See how plain it is. "But ye, brethren, are not in darkness, that that day should overtake you as a thief." Here we have it. The brethren, then, are not in darkness that that day should overtake them as a thief. This should forever silence our opponents. Not one of God's waiting saints will be overtaken by the day of the Lord as by a thief. They will be watching, looking, and expecting his appearing. Watchfulness in the Last Days
By D. M. Canright
and expecting that event. Paul proceeds to tell why it is that they will not be overtaken as a thief. "Ye are all the children of light, and the children of the day; we are not of the night, nor of darkness. Therefore let us not sleep, as do others; but let us watch and be sober." Here we have the admonition, to watch, and not sleep as do others. Again the Saviour says, "Therefore be ye also ready; for in such an hour as ye think not the Son of man cometh. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?" Matt. 24:44, 45. If they do not watch they will be overtaken as a thief and they will not know when He comes. But if they have watched will they then be in darkness? Will they then be overtaken just the same as if they did not watch? So the prophet Daniel in speaking of the time of the end says: "Many shall be purified, and made white, and tried; but the wicked shall do wickedly; and none of the wicked shall understand; but the wise shall understand." Dan. 12:10. Yes the wise will understand but the wicked will not. The apostle Peter very plainly declares that in the last days there will be two classes. One class proclaiming the coming of the Lord, looking for it, and warning others, while another class will be mocking at it and despising those who are preaching it. "Knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation." 2 Peter, 3:3, 4. This scripture the opponents of the second advent are fulfilling every day. Once more: Our Saviour in describing the condition of the church at the second advent thus illustrates the different positions which the two classes of professed Christians will occupy. One is watching, waiting, knowing that his Lord is immediately coming, while the other one says "my Lord delayeth his coming," and is feasting with the ungodly and is classed as an evil servant. Thus he says:— "Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; and shall begin to smite his fellow servants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him, and in an hour of that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites; there shall be weeping and gnashing of teeth." Matt. 24:46–51. Dear reader, let us not be among those unfaithful, blind servants, those who are scoffing and mocking at the second advent while God's faithful servants are doing their utmost to warn the world of this solemn event.
D. M. CANRIGHT. YE HAVE KILLED THE PEOPLE OF THE LORD. "And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods." "And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense." "But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the Lord." Num. 16:32, 35, 41. This was surely one of the most singular instances of rebellion on record. Indeed, it has sometimes seemed hard to reconcile such blindness, such mad infatuation, with the ordinary sense with which they must have been possessed, and the light they had received from the many manifestations of God's power in their behalf. And, 1. We read that the earth opened, and swallowed up a certain company who were in open rebellion. By what method of reasoning could they make Moses and Aaron answerable for this? 2. A fire came out from the Lord and consumed a company who aspired to the priesthood in direct opposition to the ordinance of God. Was this the work of Moses and Aaron? or if they thought it was, would it not then prove to them that Moses and Aaron had power over heaven and earth? that they held them under such control that they would do their bidding. How, then, dared they so soon inaugurate a new rebellion against them? Such blindness seems almost unaccountable. But the Lord said, by Samuel, "Rebellion is as the sin of witchcraft." 1 Sam. 15:23. We know that witchcraft has a power to so pervert men's faculties, that everything is distorted to their vision. Wrong is made to appear right, and they are blinded to the simplest and plain- J. H. WAGGONER
By John Harvey Kellogg
est reasons and facts. And such, too, is the power and tendency of rebellion. This alone appears to account for their conduct. A person bewitched feels perfectly secure in his position, and is scarcely moved by evidence of his error. So, too, with a person with rebellious tendencies. It is always selfish and unreasonable. Seldom, very seldom, does a person recover himself from the strong influence of witchcraft. And so hard is it for a person of a rebellious spirit to entirely escape from this terrible snare of the enemy. Not realizing the awful danger of his position, he can hardly be persuaded to make the strong effort necessary to break away from it. The victim is like a charmed person, who thinks he is enjoying the greatest freedom and the richest pleasures, while the coils of the destroyer are closing around him. The New Testament prophecies of the last days inform us that Satan will work “with all power, and signs, and lying wonders.” All these are plain to be seen, easy to be identified. But who shall describe, and sufficiently warn against, that spoken of in the same text, “all deceivableness of unrighteousness?” God has a great and important work to be accomplished in and for “this generation.” His commandments must be restored, and thereby a people fitted for translation. Doubtless, the deceptions of the enemy are aimed against this work; but thousands fall into the snare who know not for what purpose the enemy has entrapped them. But God has always carried on every great reform through certain instrumentalities. A work necessarily requires workers; and the last are as much a part of God’s plan as is the first. Some, strangely enough, seem blinded to this fact, and think they are friends to the work, while they are opposing the workers. If they are not beyond the reach of reason, they must see that their position is most unreasonable. And if their senses are so stupefied that they cannot see it, it is the duty of others to take warning, and avoid the danger into which they have so heedlessly run. Through all the inspired records, we find that God has looked upon his instruments as an essential part of his plan; and rejection of them, has always been counted as rejection of him. “The tree and its fruit” are always classed together; and they who love the fruit, will show it by their regard for the tree. Sacrifice implies a loss, a voluntary surrender of something, or some act of self-denial, or of suffering or of obedience, either to render service to God or to benefit our fellow men; or to bring ourselves into conformity to the law of God, by denial of the dictates of the carnal mind in behalf of goodness and virtue. The spirit of sacrifice implies a constant willingness to render sacrifice to God of whatever we may possess which may be of benefit to his cause in the great work of salvation, and to deny ourselves the indulgence of anything which may in any wise hinder the progress of the work of God in our own hearts or in the minds of others. The best illustration we can point out to show what the spirit of sacrifice is, in all its manifestations, may be viewed by all in the life and death of our Lord Jesus Christ; for others he suffered poverty, fatigue, dishonor and reproach, ignominy and death. Our Lord gave us this example, not to make a display for idle talk, or to satisfy an arbitrary pride, or to form or establish a useless precedent for his followers, that they might be weighed down by certain rules, or subjected to suffering unnecessarily, or to being tempted for the diversion of higher intelligences. Had man not fallen from his first estate, no call would have been made for sacrifice or self-denial; but man has fallen very low, yet not so low but Christ offers to reinstate him again higher than before, on conditions reasonable and just in view of natural and moral law. To do this, our Lord has undertaken a vast work, extending through thousands of years—a work in itself vast in its reach, and laborious and painful in its workings and its minute details, rendered so by the perverse nature of the heart of man. Man, to fit himself for this salvation, must understand its workings or he could not appreciate it, and in order to do this he must sacrifice. J. Clarke. Look at the bright side. Keep the sunshine of a living faith in the heart. We are always looking into the future but we see only the past. "Mother, please look here and see my pretty block-house. When I'm a man we'll have one just like it." I glanced at four year old Harry, who had constructed a most wonderful edifice in the middle of my sitting room. "I am afraid it would not keep out much of the snow," said I. "But it would be so nice in summer," said Harry, laughing merrily, and springing to my side, he threw his little arms around my neck, saying, "Oh, mamma! I love you so!" "Harry," said I, kissing him, "will you run and tell Bridget to have warm biscuit for tea?" He started quickly, and as he started his foot caught in a light stand upon which I had placed a rare Parisian vase, with a rose bud just unfolding its crimson petals in it. The stand fell over, and the vase (a gift from my dead mother) was shattered. "You naughty boy," I cried angrily; "you deserve to be whipped. Pick up those pieces instantly, and put them in the coal-hod." He stooped, carefully picked up the fragments, cutting his little fingers as he did so against the sharp edges. He carried them away and was gone some time. When he returned it was with something clasped tightly in his hand. Coming to me he placed a five cent piece in my lap, saying timidly, "Will that buy you a new vase, mamma?" What evil demon possessed me to take the coin, his sacredly cherished treasure, (a kind neighbor had given him for some little office) and throw it from me, I know not. Harry picked it up with tears running down his face, and sat down upon his stool with his hands folded so meekly. Presently he said: "May I go and play with Eddie Potter?" "I don't care where you go," said I, crossly, "so you keep out of my sight." Harry went to the closet where his coat and hat hung, put them on, and came and stood by my side. "Mamma, will you please forgive me? I'm so sorry;" and he put his lips up for a kiss. I pushed the little fellow away. He stood by the door a moment, looking pitifully at me; it is twenty-five years to-day since he stood there, but I can see him with his blue coat and red and gray worsted skating cap, and the little red mittens, as if it were but yesterday. But I looked coldly at him, the door opened and shut, the little feet went slowly down the stairs. I heard him go out; unfasten the gate. Looking out of the window, I saw the little fellow lift his face with a smile as he saw me, which gave place to a pitiful quiver of the lips as he saw I took no notice of him. I watched the darling down the street with a strange undefined feeling, till the little coat and red mittens were no longer visible. Twice a sudden impulse moved me to call him back, but I crushed it down. Oh, would to God I had! Well, I sewed all through the afternoon. At four o'clock I put away my work, and sat by the window. Conscience began to reproach me for my conduct. "I don't care," said I, "my beautiful vase is a ruin." "What is the value of all the vases in the world compared with your child? Have you not spoken crossly to that dear little Harry, who is always so cheerful and obedient? And this is not the first time either, and you calling a Christian mother, too? Suppose Harry should be taken suddenly from you. Wouldn't your cruel words haunt you forever?" I could bear this no longer. I rose, and picked up the stray litter about the room to give it a more tidy appearance. Then I went to the window, peering anxiously through the gloom, but seeing nothing of my boy. My heart became terribly heavy; this suspense was unbearable. Hastily throwing a shawl over my head, I ran into Mrs. Potters'. "Have you seen Eddie?" was the question before I entered the room. "Have you seen Harry?" "He was over here at half past two; he and Eddie went over to Josie Gray's. I think—" What she thought I never knew, for at that moment Eddie rushed in breathless, screaming, "Mother, Mother! Harry Loring is drowned! We were sliding on the mill-pond and there was a hole in the ice with snow on it, and Harry didn't see it, and—" "Hush, Eddie!" said his mother, looking at me fearfully. "Here is Mrs. Loring." There was a great silence in the room, broken only by the blithe, sweet voice of a canary, and the purr of a Maltese cat. Presently Mrs. Potter came toward me, and placed her hand softly upon my shoulder saying, "Ella, my poor child!" I never moved, but sat with wide open eyes upon an awful picture. A cold, gray afternoon, a pond, little boys playing upon it, one little figure well known to me, suddenly disappearing through the treacherous ice, down, down, the little hands grasping at cruel weeds, the sweet mouth full of water. And those wicked, sinful words ringing through my ears, "I don't care where you go, so long as you keep out of my sight." There was a mist before my eyes, a ringing in my ears, I remember leaving the house with a blind feeling of going where my Harry was. Then came a horrible sense of the earth giving way under my feet, and I knew no more.303 A pleasant feeling of warmth, a languid sense prevading my system. I opened my eyes and glanced around the room. A strange woman by the fire; at the foot of the bed, my husband with his hand over his eyes. I tried to think where I was, and what had happened, but in vain. Then my attention was arrested by a little figure in a red flannel night dress, cuddled up in a big chair—my Harry! Then it all flashed across my mind. I sat up straight in bed with a faint "Why!" "What is it?" said I, feebly. "You must not talk; lie down. Oh, darling, darling?" and the strong man wept like a child. And the little figure came and jumped on my bed, and putting his arms around my neck, cried, too. And I, puzzled to know what it all meant, cried also. The strange figure came forward and took Harry away, saying, "Be careful, Mr. Loring, everything now depends upon quiet." "Tell me now," said I. "I must know; I had such a horrible feeling. Oh, Harold! I dreamed that Harry was drowned!" His face grew white. "He was near death; George Gray got him out of the pond; Gray sent down to the office for me; I went after Dr. Hooper, and came right up. There was but a spark of life left, but we succeeded at last." "How many days ago was it, Harold?" I said. "Seven weeks ago yesterday," said he smiling. "Seven weeks!" said I. "Impossible!" "You have been very sick with brain fever, Ella. You were very near death; for days we despaired of ever seeing you conscious again. You would say, 'Harry is drowned; and I made him drown himself.' Last night Dr. Hooper said the crisis was at hand; if you lived through the night you would get well. Oh, Ella! I am so thankful you are spared to me!" "I have been so weak and sinful, Harold." said I, and then told him all, not keeping back anything. He heard me through, stroking my hair in a gentle fashion. When I finished he said:—"It has taught you a lesson, Ella dear." And that was all. I soon recovered. For a long time I could not bear Harry out of my sight. It seemed as if I could not do enough to atone for my wicked conduct. The thought makes me shudder now—if it had been that Harry never came back to me, and that the last words he heard from his mother's lips were so unkind. I have had three children since then, and not one of them has heard a cross or hasty word from me. Oftentimes my patience is sorely tried, but one thought of that horrible death to which Harry came so near, drives the demon away. Mothers, bear patiently with these innocent little ones. Are there not many whose eyes resting on this simple story fill with bitter tears at the recollection of the unkind words, and even blows, to little children laid away forever, who would give all their worldly possessions, yes, years of their lives, to recall those hasty words that made their child's lips quiver pitifully and the clear eyes dim with tears? Ah! you cannot have them back even for a moment to kiss the sweet, red lips. They are gone, and your sin remains.—Sel. ANGRY words are lightly spoken
In a rash and thoughtless hour;
Brightest links of life are broken
By their deep, insidious power.
Hearts inspired by warmest feeling,
Ne'er before by anger stirred,
Oft are rent past human healing
By a single angry word. Poison drops of care and sorrow,
Bitter poison drops are they,
Weaving for the coming morrow
Saddest memories of to-day.
Angry words, O let them never
From the tongue unbridled slip;
May the heart's best impulse ever
Check them, ere they soil the lip. Love is much too pure and holy,
Friendship is too sacred far
For a moments reckless folly,
Thus to desolate and mar.
Angry words are lightly spoken,
Bitterest thoughts are rashly stirred,
Brightest links in life are broken
By a single angry word.