Review and Herald, Vol. 29, No. 11. (2/19/1867)

Review and Herald

Feb 19, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 19, 1867

The Sermon.

By D. T. Bourdeau

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom.

PREACH THE WORD. 2 Tim. iv, 2.

ADVANCES OF GOD'S PEOPLE

Under the Messages, and the Dangers of Backsliding.

BY ELD. D. T. BOURDEAU.

TEXT. “Remember Lot’s wife.” Luke xvii, 32.

These words were spoken by our adorable Redeemer, and they come to us in the form of a command. They point us back to Lot’s wife. We are thereby commanded to “remember Lot’s wife;” and as the Saviour can enforce no duty upon us but what would be conducive to our welfare, it must be important for us to heed the injunction of our text.

In order to see the force and full import of the words which we have selected, let us notice, first, their chronology, and secondly, the history of Lot’s wife, and some of the practical instructions that are derived therefrom.

1. The chronology of our text. When does it apply? By reading the connection we learn that it applies, 1. When it is as it was in the days of Noah and in the days of Lot; and 2. In the day, or at the time, when the Son of man is revealed. Thus read verses 26–31: “And as it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed. In that day, he which shall be upon the house-top, and his stuff in the house, let him not come down to take it away; and he that is in the field, let him likewise not return back.” Then follow the words of our text.

The question now arises, Have we reached days like the days of Noah and like the days of Lot? If so, then our text applies at the present time, and we have an additional reason for heeding its injunction. This can be ascertained by comparing the days of Noah and the days of Lot with the present time.

In the description of those days as given by our Saviour, it is said, “They did eat, they drank, they married wives, they were given in marriage.” But says the objector, “This is nothing new. They have always done this. How can you, therefore, ascertain by this whether the text applies in our day and age?” To which we reply that our Lord evidently gives the words we have quoted as indicating some of the sins of the age that he is describing, and for which the antediluvians were destroyed. Consequently those who lived immediately before the deluge sinned in eating, drinking, and marrying. It was not wrong for the antediluvians to eat and drink to maintain their existence; and marriage was as sacred and honorable in the days of Noah as it was when God instituted it in Eden. But the great object of the antediluvians was not to promote, in eating, drinking, and marrying, their health, and prolong their lives to glorify God. Their aim was to gratify self, and satisfy their perverted appetites. They went to excess in these things. Their eating improperly, developed their animal propensities unduly, and opened the way for them to give full sway to their passions. Hence it is that Moses, in describing their wickedness, says, “That the sons of God [or descendants of Seth, Gen. iv, 26, see margin] saw the daughters of men that they were fair; and they took them wives of all which they chose.” Gen. vi, 2. They made their choice in harmony with the promptings of appetite and passion; and reason and their Maker were not consulted.

And is not the history of the antediluvians, in these respects, acted over by the masses of the present age? Look at the excess in eating and drinking. Look at the late banquetings, and at the almost endless list of unhealthy articles of diet used at feasts and on common occasions. Look at those persons of good health whose exquisite taste accepts only the nicest of food, and often cause much perplexity to those who are called upon to satisfy it. Look at the pains taken, and the means expended, and worse than thrown away, to suit the taste and palate, as though the great object of life was to eat, and drink, and enjoy the pleasures of the appetites. And the evil does not stop here. As we might expect, unsanctified marriages, with their trail of evils and misery, are the result. Parents and the Creator are not consulted in many of the unions that are formed, and, as a consequence, many are brought together, who, owing to their organizations and characters, should never be united by the marriage ceremony; and the records of eternity alone will reveal all the unhappiness, suffering, and wickedness, consequent upon such marriages.

The same is said in regard to the days of Lot, as far as eating and drinking are concerned; and the Saviour adds, “They bought, they sold, they planted, they builded.” The evil here also consisted in going to excess in these things, and overlooking the destruction that was coming; and so it is at the present time. Men buy and sell, plant and build, as though destruction was not coming, and the Lord was not near. Never was there an age when as much eagerness and anxiety in these things was so general as now. Who, that has given this subject serious attention, cannot see the truth in the following paragraph from Dr. Griffon:

“The world! the world! the world! This is the object which engrosses every care; this is the supreme deity that is adored. Buy and sell and get gain—out with the thoughts of death—away with the judgment and Heaven—my farms, my merchandise; I will have them, though the earth trembles under my feet, and Heaven weeps blood upon my head!”

And how appropriate is the following caution of Christ to his people now: “And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.” Luke xxi, 3, 4. There certainly would be no need of this caution if people ate and drank right, and were not engrossed with the cares of this life.

In harmony with the Saviour’s caution, we read the following extract from 2 Esdras xvi, 35–48, which cannot fail to interest our hearers:

“Hear now these things, and understand them, ye servants of the Lord. Behold, the word of the Lord, receive it; believe not the gods of whom the Lord spake. Behold, the plagues draw nigh, and are not slack. . . . O my people, hear my word; make you ready for the battle, and in those evils be even as pilgrims upon the earth. He that selleth, let him be as he that fleeth away; and he that buyeth, as one that will lose: he that occupieth merchandise, as he that hath no profit by it; and he that buildeth, as he that shall not dwell therein: he that soweth, as if he should not reap: so also he that planteth the vineyard, as he that shall not gather the grapes. . . . And they that occupy their merchandise with robbery, the more they deck their cities, their houses, their possessions, the more will I be angry with them for their sin, saith the Lord.” Apocrypha to the Old Testament.

It is evident, from what we have seen, that our text applies to this generation, and comes to us as meat in due season, and that we have reached the days of the Son of man; for the days which Christ compares with the days of Noah, and the days of Lot, are “the day,

or time, when the Son of man is revealed.” Having now established the chronology of our text, let us consider,

2. The brief history of Lot’s wife, and the practical instructions that are derived therefrom.

The history of Lot’s wife naturally divides itself into two parts; first, that part which relates to her experience in leaving the city of Sodom; and second, that part which relates to her experience after she had left the city. When the Lord was about to destroy Sodom, he sent two angels to Lot and his wife, to inform them and theirs of his design, that they might make their escape. And they said unto Lot, “Hast thou here any besides? son-in-law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place. For we will destroy this place, because the cry of them is waxen great before the Lord; and the Lord hath sent us to destroy it. And Lot went out, and spake unto his sons-in-law, which married his daughters, and said, Up, get you out of this place; for the Lord will destroy this city. But he seemed as one that mocked unto his sons-in-law. And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife and thy two daughters which are here, lest thou be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being merciful unto them; and they brought him forth, and set him without the city.” Gen. xix, 12–16.

This portion of the history of Lot and his wife, well represents our experience in moving out on the doctrine of Christ’s second coming. Instruction was as surely coming when we first heard this doctrine proclaimed, as it was when Lot was first informed of the fate of those who would remain in Sodom. And, doubtless, angels were as literally sent to influence our minds in the right direction, as they were to Lot for the same purpose, though we did not see them. For of unfallen angels we read: “Are they not all ministering spirits, sent forth to minister unto those who shall be heirs of salvation.” We do not speak of evil spirits, who come to us purporting to be the spirits of dead men, while their object is to lead away from God and his truth. But we refer to those holy beings who rejoiced when the foundations of the earth were laid, Job xxxviii, 7, who excel in strength, and keep God’s commandments, Psa. ciii, 20, and exert their influence and mighty powers in carrying out God’s wise plans. And just here we would appeal to your own experiences, beloved hearers. Were not your minds gently and gradually led toward the truth, before you heard it preached, perhaps, on the wickedness of the age, as you read scriptures applying to the present time, or on man’s nature, on the tangibility of the saints’ reward, and on the perpetual obligation of the true Sabbath. And who that has had this experience can doubt that the angels and Spirit of God were preparing your minds to receive the truth?

Like Lot, and (doubtless) his wife, you invited your relatives, friends, and neighbors, to go with you. Some heeded your invitations, but others did not. Your words seemed to them like idle tales. The world, and its honors, and friends, eclipsed their mental vision, and shut the coming of the Lord, and a preparation for that event, the dreadful wrath of God, and realities of the judgment, from their minds. How could they believe when all these things were between them and the truth? To use the language of Christ, How could they believe when they received honor one of another, and did not receive the honor that comes from God alone? And was it not even difficult for some of us to leave these things behind us, and get loose from our former associations? It was like plucking a right eye, or severing a right arm. And how some of us lingered, querying whether we could not be saved at the coming of the Lord by remaining as we were. We looked tremblingly at the cross, even waiting for the blessing of the Lord to enforce the evidence he had been pleased to give. The Lord was merciful unto us. He met us on our own ground, and showed us the print of the nails in his hands and feet, and the place of the spear in his side; and with his winning and wooing voice, blended with pity and mercy, he said, “Can ye now believe?” “This is the way, walk therein.” We exclaimed, “My Lord and my God! I will believe.” Thus we were compelled, by the evidence and Spirit, to move out on the sanctifying truths for these last days. But our work was not then done, and we were not beyond danger, as the second part of the history before us represents.

Verse 17. “And it came to pass, when they had brought them forth abroad, that he said, ‘Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountains, lest thou be consumed.’ Then Lot asks of the angel the favor of occupying a certain city on his way to the mountains, which is granted unto him, with the earnest exhortation, ‘Haste thee, escape thither; for I cannot do anything till thou be come thither.’” “But his wife looked back from behind him, and she became a pillar of salt. Verse 26. Thus ends the history of Lot’s wife; and she is left as a monument of the dangers of backsliding.

Lot and his wife were not safe for having been placed outside of the city. In leaving Sodom behind them, they had only moved thus far toward the place of safety. They must now escape for their lives, and not stop in all the plain. If they remained in the plain, they would as certainly perish, when the burning fires of God’s wrath would destroy the cities of the plain, as they would if they were in the cities themselves. They must not then look behind them. In doing this they would also perish. They have no time to lose. Their case is an urgent one. Life or death depends upon the course they now pursue. They are safe only as they hasten toward the mountains.

And how applicable are the words of the angel to us, as we have moved out to meet the Bridegroom and to escape the awful wrath of God, which will soon be the winding-sheet of this present evil world. But our work was not accomplished, neither were we safe in the sense of being fully prepared, when we first moved out and sacrificed in this direction; though some then acted as though their work was done, and would move out no further. We had to still press forward, and make advances in the direction of safety, by walking in the light, which was to shine more and more unto the perfect day. We cannot be justified before God, while remaining on the low grounds of sin. We must, as we often hear it expressed in prayer and social meetings, come up on higher and holier ground. We must escape for our lives, by walking in the path of duty, and overcome every sin, by living out the whole truth, that we may be able to pass through the time of trouble without an intercessor, and be found of Christ without spot and blameless at his coming.

We have no time to look back at the vain things that we have left behind us. If we do, we shall be likely to be attracted by them, and to return to them, and perish with them. “No man,” says Christ, “having put his hand to the plough, and looking back, is fit for the kingdom of God.” Luke ix, 62. He loses precious time, his mind is divided, if he still wishes to press forward, and his efforts are so weak that he cannot reach the place of safety. We should not be satisfied till we have escaped to the mountain, till we have reached the pinnacle of holiness.

It is the sanctifying truths of the messages by which God has been, and still is, as truly calling us away from sin and danger, as though he spoke to us by an angel from his august presence, and resplendent and ineffable glory, or with his own voice amidst the lightnings and thunderings of Sinai; for these truths come to us by inspiration, as if God were speaking to us and calling us now. And though we have not time to examine them in all their minutiæ, yet we will call attention to a few of them in some of their leading features, noticing, as we pass along, how that, as we have been called upon to make advances in the development of truth, at every advance step, some, like Lot’s wife, have halted and looked behind them, while others, like Lot, have pressed forward.

(Concluded next week.)

Take My Hand.

By L. M. GATES.

Lines suggested on reading “Take My Hand” in Review, No. 7.

“TAKE my hand,” and lead me gently, O my Father, lest I stray; Guide my wayward, erring footsteps, In the straight and narrow way.

When my foes unseen assail me With temptation’s fiercest blast, “Take my hand” and lead me safely, Till the storm be overpast.

When my carnal heart would lead me From the path my Saviour trod, “Take my hand,” and thus restore me To my duty, and my God.

Lead me, when by falsehood wounded, Forced to taste injustice’s gall, To forgive as I’m forgiven, Feeling Jesus knows it all.

If I may in Jesus’ sufferings Humbly bear a feeble part, Lay my head upon thy bosom Sweetly soothe my aching heart.

And should death remove my loved ones, And afflictions press me sore, Tell me that the morning cometh Which my treasures shall restore.

And amid the time of peril Then, my Father, hold my hand; Keep me ever, ever near thee, Till I reach that better land.

Beaver Dam, Wis. L. M. GATES.

The Loss of Body and Soul

If you mind nothing but the body, you lose the body and soul too; if you mind nothing but earth, you lose earth and Heaven too.

Report from Bro. Cornell.

By Bro. Cornell

Discussion in Holly.

The church at Memphis, Michigan, are receiving some tokens of God’s favor. We have labored with them in public and from house to house, and prayer and inquiry meetings have been held, with good results. Some that had been almost discouraged have taken hold again with new zeal, and several are seeking the Lord. If those who have a mind to work will persevere, no doubt a greater work will yet be accomplished here. Success does not now depend upon preaching, so much as upon the united effort of the church. That the Lord may greatly revive his work here, should now be the constant and earnest prayer of every one here who loves Zion.

Last week, by request, I went to Holly, on account of a special effort to be made against our cause by an able opponent. The cause at Holly being young, and the speaker being reputed to be a man of more than common ability, it was deemed best to notice the effort. Notice was given that Mr. Melligan would lecture at the M. E. church on “Adventism.” The first evening, he discoursed about two hours, to a full house, on the soul question. The second evening, about the same length of time was spent on the Sabbath question and Second Advent. This effort, like most others of the kind, abounded with misrepresentations and unworthy insinuations against a people of whom he knew but very little. The Adventists of the place were generally out to hear what could be said against their faith, and they endured the abuse in a patient and worthy manner. But every one of them, so far as we could learn, was confirmed in the truth. Several of the citizens became disgusted with the speaker’s unfairness. Some, who have been halting, are now decided to go with this people and endure the reproach of present truth. On the whole, we feel satisfied that our cause in Holly stands higher than ever before. So it turned out, as saith the scripture, “We can do nothing against the truth, but for the truth.” Praise the Lord.

As a matter of interest, or curiosity, I will give some of Mr. Melligan’s positions, with our replies.

Melligan. Mark those who change the form of sound words, &c.

Reply. Thou art the man. Your frequent use of “Immortal Soul,” “Jewish Sabbath,” “Christian Sabbath,” &c., renders you guilty of the very charge you have falsely made against others.

M. It is difficult to tell what the soul is. I sympathize with Solomon, when he says, “Who knoweth the spirit,” &c.

Reply. If it is so difficult to tell what the soul of man is, how can the speaker know it to be immortal? But he was so anxious to make out that man is in possession of immortality, that he applied it to man’s nature, to his soul, to his spirit, and to his mind, as if determined to make it stick somewhere.

M. Found his text in Webster’s Dictionary: “SOUL. The spiritual, rational, and immortal substance in man, which distinguishes him from brutes,” &c.

Reply. Any man of common sense would know that, in order to give importance to his subject, he must take his text in a book of the highest authority. Finding no text in the Bible, he seizes upon the Dictionary, and finds, in Webster’s theological definition, language expressive of immortality in man. Of course Webster would give the popular definition of soul. But if the soul is immortal, inspiration could express it in as plain language as Noah Webster. If Webster did not get his position from the Bible, it may not be true; but if he found it in the Bible, we can find it there also.

M. To the question, Why do we not find the term immortality connected with soul in the Bible, we answer, Because, until lately, there were no such fools as those who try to make out that God is like unto sinful man, or four-footed beasts, &c.

Reply. Two false statements in the above. It is not true, as insinuated, that Adventists believe that God is like unto man or beast. We believe that man is in the image of his Maker, not of his prerogatives and attributes, but only of his person. Man may be in the

The State of the Dead

By M. E. CORNELL

form of God, and yet be of a far different nature. In Boston stands a statue of Benjamin Franklin—a metallic image; but Franklin was flesh and bones. But there was a class on the earth a long time ago, who were just such fools as above referred to. They are described in Rom. i, 22, 23: “Professing themselves to be wise, they became fools, and changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.”

M. A man may die, and yet the essential part still be active. The soul does not necessarily die with the body. A fork handle may be broken, but the fork tines are still perfect.

Reply. This illustration is fatal to your position. The use of the fork is to pitch hay; but when the handle is broken off, the tines are useless until they are again inserted in the handle. So with man. The object of his organism, soul and body, is to develop thought and render him capable of serving God. But when he dies, his soul is as inactive as the fork tines are useless when out of the handle. In the very day that the handle is broken off, the tines become useless. In like manner David speaks of man’s death.” “His breath goeth forth, he returneth to his earth; in that very day his thoughts perish.” Psa. cxli, 4.

M. It is a dreadful thing to attempt to change human opinions, or to revolutionize society.

Reply. If society is wrong, it ought to be revolutionized. And what are human opinions more than traditions of men, unless they are founded upon the word of God? If a society or church is founded on the rock, it will surely stand the test of God’s word. No effort of feeble man can prevail against it.

M. To deny the immortality of the soul, is to deny the fundamental doctrine of Christianity.

Reply. Who can believe that a fundamental doctrine of Christianity would not be so much as once named in the Bible? The word soul occurs in the Bible about 1700 times, but it is never once called immortal. Are we left to guess out the fundamentals of Christianity?!

M. That which spirit operates on must be spirit. The Spirit strives with man; he must therefore have an intelligent spirit. And “that which is born of the Spirit is spirit.”

Reply. This is a false premise, and the conclusion must therefore be false. We read that God “shall also quicken your mortal bodies by his Spirit,” &c., Rom. viii, 11. It is certain, therefore, that spirit can operate upon matter in the most powerful manner.

M. Who are these who have turned the world upside down, that have come hither also? Have they been to college? Have they written dictionaries? Are they not ignorant men?

Reply. If we have, like the disciples of old, earned the reputation of turning the world over, it may be because we preach the same gospel. We thank Mr. Melligan for the compliment. But these men are unlearned and ignorant! This may all be so, and yet we may have the truth. See Acts iv, 13: “Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus.” “Where is the wise? Where is the scribe? Where is the disputer of this world? hath not God made foolish the wisdom of this world?” 1 Cor. i, 20.

M. The ancient worthies became, after death, the spirits of just men made perfect.

Reply. A little too fast. The apostle, Heb. xi, 40, remarks, “God having provided some better thing for us, that they without us should not be made perfect.” Paul positively denies that those worthies are yet made perfect. Who knows best?

In the second discourse, on the Sabbath question, there was but little more than the usual inferences and assumptions, so often refuted and exposed in the Review, and in our books. I aim to give only that which is, in the manner of statement, peculiar to Mr. Melligan.

M. I do not wonder that men who have not mind enough to comprehend the glories of Heaven, will still persist in celebrating the creation of this earth, as if it was to be their final Heaven.

Reply. If we had “immortal minds,” we might better comprehend the glories of Heaven; but, as it is, we confess that we cannot grasp it all, for we are assured that it hath not “entered into the heart of man, the things which God hath prepared for them that love him.” Whatever things are prepared for those who love God, there is abundant proof will be enjoyed to all eternity on the earth made new. But we hope to have strength of mind enough to continue to celebrate the old creation, until the new one is brought in, and even then not to set up a memorial of it, unless God shall plainly reveal it as our duty thus to do.

M. God has sent judgments on those who would not regard the Christian Sabbath. The great fire in New York city, a few years since, came because they had just repealed the Sunday law. Also a great fire in Pittsburg, because of Sabbath profanation at one of its principal hotels.

Reply. If we had no better argument in favor of the Bible Sabbath than this, we might offer an abundance of such proof. Last winter we obtained a hall in the city of Portland, Maine, and gave the people opportunity to hear the Bible testimony for the true Sabbath; but the masses rejected it, and the great fire followed. Now shall we conclude that that great fire was a judgment upon that city because they would not receive the light of truth? No; we would blush with shame at the thought of using such an inference. We have never yet been so hard pushed for evidence.

M. I would not assume too much, but will say as did Michael when contending with the Devil, “The Lord rebuke all who hold such views.”

Reply. What amazing condescension! How could a man so learned come right down on a level with the Archangel, and be satisfied with the same authority? If we had come as near denying the right of Christ to come in person and raise the dead as did Mr. Melligan, we might almost conclude that perhaps he was delegated with authority to rebuke as above; but, as it is, we repel it as almost a blasphemous assumption.

M. Those who are looking for Christ to come in person, are doomed to a great disappointment. His state is now fixed in Heaven. His body is not adapted to the earth. And if he were on earth, it is not likely that many could ever see him.

Reply. How does Mr. M. know all this? No such thing is revealed in the Bible, but the opposite. “This same Jesus shall so come in like manner,” &c. “His feet shall stand at that day upon the mount of Olives.” “He shall stand at the latter day upon the earth.”

M. It is better that Christ should not come again in person. He himself teaches that the disciples were better off with the Comforter than to have his personal presence.

Reply. It is true that Jesus could not send the Comforter except he went away, but that was not the real object of his going away. See John xiv, 2, 3: “I go to prepare a place for you, and if I go and prepare a place for you, I will come again and receive you to myself, that where I am, there ye may be also.” The Comforter was sent to fill the place of Christ, and that the church might the better bear his absence till he should come again.

M. The kingdoms of this world will become Christ’s, and he will reign here in the person of his saints before 1868. A rational Christianity will be established.

Reply. This is what Spiritualists teach, only they say Christ has already come spiritually. Moral suasion will not convert the world, so they intend to compel the adoption of orthodoxy by law. This will make the image of the beast.

M. E. CORNELL.

Memphis, Mich., Feb. 1, 1867.

KEEP YOUR WORD WITH THE CHILDREN.—

It is related that the Earl of Chatham had promised that his son should be present at the demolition of a wall about the estate, but through accident it was pulled down in his absence. His Lordship felt the importance of his word being kept sacred, so he ordered the wall to be rebuilt, that his son might be present when it was again demolished, as he had promised. It was not that a child’s whim might be humored, but that his faith in his father’s word might be unshaken.

Twilight Musings.

By M. A. W. Foster

I AM musing in the twilight, Of the past, and bygone years, Ere I knew the gentle Shepherd, When his voice I would not hear.

Oh! I know how far he traveled, After me, a wayward child, How I sought to hide me from him, In the tangled copses wild.

How I argued with my own heart, Telling ’twas so full of sin, Even if the Saviour found me, He would never take me in.

How I thought the way so narrow, Rugged, and so very steep, That the pilgrims walking in it, Moaned with weary, bleeding feet.

Then I labored all the harder, To elude his faithful eye; And I whispered in my blindness, Surely he will pass me by.

But at last my Saviour found me; Drew me to him by his love, And his smile was so benignant, That I could not from him rove.

Then he took me in his bosom, Carried me to Pisgah’s height; Showed me all the land of promise, Basking in celestial light.

Showed me the “Eternal city,” With its mirrored, golden streets. Showed me all its twelve foundations, And its glistening, pearly gates.

Said if I would keep his precepts, Keep them faithful every one, In that bright and glorious city, I should find at last a home.

Promised to be with me ever, Through the changing scenes of life, Promised he would send his angels, To be with me in each strife,

To defend from Satan’s legions, And to buoy my spirits up; Said himself had once been tempted, Drained himself the bitter cup.

Then I knew that I could trust him, Trust him all the journey through; And I gave my stained heart to him, For his love so pure and true.

Then he washed me in a fountain, That which cleanseth from all sin. Now my peace is like a river, All is calm and pure within.

Now when tempests gather round me, And I shrink from tears and pain, I but think of that bright vision, And my heart grows strong again.

And my faith grows firmer, brighter, As I near the promised rest; For I soon shall see the “city,” With its inmates pure and blest.

M. A. W. FOSTER.

Cooperville, Mich.

Waste of Time

WASTE of wealth is sometimes retrieved, waste of health seldom, but waste of time never.

By the Grace of God.

JOHN NEWTON, in his old age, when his sight had become so dim as to be unable to read, hearing this scripture repeated, “By the grace of God I am what I am,” paused for some moments, and then uttered this affecting soliloquy: “I am not what I ought to be. Ah! how imperfect and deficient! I am not what I wish to be. I abhor what is evil, and I would cleave to what is good. I am not what I hope to be. Soon, soon, I shall put off, with mortality, all sin and imperfection. Though I am not what I ought to be, what I wish to be, and what I hope to be, yet I can truly say I am not what I once was, a slave to sin and Satan; and I can heartily join with the apostle, and acknowledge, ‘By the grace of God I am what I am.’”

Vanity of Vanities.

“Vanity of vanities, saith the Preacher; vanity of vanities; all is vanity.” Eccl. i, 2.

THE finest comment on this aphorism, vanity of vanities, &c., a man of the world, the celebrated Earl of Chesterfield, has unintentionally furnished, in the volume of his Letters published by Dr. Maty, in one of which, written not long before his death, he thus complains:—

“I have run the silly round of business and pleasure, and have done with them all. I have enjoyed all the pleasures of the world, and consequently know their futility, and do not regret their loss. I appraise them at their real value, which is, in truth, very low; whereas those that have not experienced, always overrate them. They only see their gay outside, and are dazzled with their glare; but I have been behind the scenes: I have seen all the coarse pullies and dirty ropes which exhibit and move the gaudy machine; I have seen and smelt the tallow candles which illuminate the whole decoration, to the astonishment and admiration of an ignorant audience. When I reflect back upon what I have seen, what I have heard, and what I have done, I can hardly persuade myself that all that frivolous hurry, and bustle, and pleasure of the world had any reality; but I look upon all that has passed, as one of those romantic dreams, which opium commonly occasions, and I do by no means desire to repeat the nauseous dose, for the sake of the fugitive dream.”

“Shall I tell you that I bear this melancholy situation with that meritorious constancy and resignation which most people boast of? No; for I really cannot help it: I bear it because I must bear it, whether I will or no: I think of nothing but of killing time the best I can, now that he is become mine enemy. It is my resolution to sleep in the carriage during the remainder of the journey.” Horne's Sermons, Vol. IV, p. 34.

What a frightful picture does the gloomy conclusion exhibit, of a dying libertine, whose god was this world, its fashions, its follies, its principles, and its practices; whom he served so zealously in his youth, but who deserted him in his old age! If he looked forward to futurity, and backward to that time which he murdered, and which, therefore, was become his enemy; he must have had little disposition to sleep in his carriage. How bitterly must he have regretted that he had not feared God, and kept his commandments! If he believed a future judgment, must he not have “trembled,” like another Felix, for the violation of the duties of righteousness and temperance? How different the cheering conclusion of the apostolic preacher to all true believers:

“I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth, there is laid up for me a crown of righteousness, which THE LORD, THE RIGHTEOUS JUDGE, will give me at that day; and not to me only, but unto all them also that love his appearing,” [at his second advent in glory]. 2 Tim. iv, 6–8.”—Dr. Hales.

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