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Review and Herald, Vol. 34, No. 17.

THE FINAL RESURRECTION

Review and Herald

Oct 19, 1869

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Oct 19, 1869

THE FINAL RESURRECTION.

THE apostle tells us that while all who have died by Adam shall be made alive by Christ,—every man must be raised in his own proper "band," "company," or "order," as the different soldiers in an army have each their own regiment, or company, in which they properly belong.
The classification presented by the apostle is as follows:
1. "Christ the first fruits,"—he being the leader in the grand army of the resurrected ones.
2. "Then they that are Christ's, AT HIS COMING;"—the blessed and holy, who have part in the first resurrection.
3. "Then," after that, "THE END," or last remnant of the dead shall arise; "to telos," "THE END," being used among the Greeks to describe the last squadron or division in an army, the soldiers stationed at the extreme end of the wings. And the words being explained in this passage (1 Cor. xv, 24), by the learned lexicographer, Dr. Wahl, as signifying "ultima mortuorum pars, The last part of the dead," and by Bretschneider, "Ultimi, reliqui homines, The last, the remainder of mankind." These are those who are not "Christ's," and do not rise "at his coming"; but who are called to Judgment "when he delivereth up the kingdom to God, even the Father," who shall put down every foe beneath his feet.
Having in time past laid before our readers the numerous scriptures which speak of "the resurrection of the just," and of "the blessed and holy" to immortal life, we shall proceed to refer to a few of the passages which declare the resurrection of the unjust to shame, contempt, condemnation, and perdition.
I. Isaiah xxvi, 19: "Thy DEAD men shall live, together with my DEAD BODY shall THEY arise. Awake and SING, ye that dwell in dust; for thy dew is as the dew of herbs. AND the earth shall cast out THE DEAD. Come, MY PEOPLE, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the Lord COMETH out of his place to PUNISH the inhabitants of the earth for their iniquity; the earth also shall disclose her BLOOD, and shall no more cover her SLAIN."
This passage shows: 1. That God's dead men shall live; 2. That they shall rise with the dead body of the prophet Isaiah; 3. That those saints, thus dwelling in the dust of death, shall awake and sing; 4. After the saints have thus awakened from death, the earth shall cast out the DEAD, the r'phah-eem; or as Bishop Lowth translates it, "the deceased tyrants" who yet remain in their graves after God's dead men shall live again. This Hebrew word, r'phah-eem, is entirely different from the word translated "dead," in the first part of the passage. It is never used to designate the righteous dead. It is found in several passages in the Old Testament, and is always used with reference to the ungodly. 5. God's people are invited to enter into their chambers, and shut their doors about them, and hide themselves till the indignation be overpast; 6. The reason for this is, "The Lord cometh out of his place to PUNISH the inhabitants of the earth for their iniquity;" 7. In order that he may do this, the earth shall disclose her blood, and NO MORE COVER HER SLAIN.
No language need more clearly teach that all the vast multitudes will issue forth from their graves, and come to Judgment at the call of God.
II. Dan. xii, 2, 3: "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and EVERLASTING CONTEMPT. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever."
This passage speaks of the multitudes of the dead. Two classes sleep in the dust: two classes shall awake from their chambers there: some of them to everlasting life, and some to a different destiny—to shame and everlasting contempt. The statement is too plain for explanation, and it is easier to believe it than to explain it.
III. John v, 25-27: "The hour is coming, and now is, when the DEAD shall HEAR the voice of the Son of God; and THEY THAT HEAR shall LIVE. For as the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute JUDGMENT also, because he is the Son of Man. Marvel not at this; For the hour is coming, in the which ALL that are IN THE GRAVES shall HEAR his voice, and shall come forth; they that have done good unto the resurrection of life; AND THEY THAT HAVE DONE EVIL, unto the resurrection of DAMNATION [Judgment]."
From this we learn: 1. That in the days of Christ's ministry, dead men were to hear the voice of the Son of God, and they that heard were to live. This had its literal accomplishment in the resurrection of the ruler's daughter, the widow's son, Lazarus of Bethany, and many bodies of the saints which slept, that arose from the dead after the resurrection of our Lord. 2. The reason for this is,—the Father who hath life in himself, hath given to the Son to have life in himself, thus granted him the power of bestowing life on those who hear his voice. And, further, God hath given him AUTHORITY also to EXECUTE JUDGMENT on the ungodly. 3. This fact of the resurrection of persons who had died, wonderful as it is, is but the foreshadowing of a greater manifestation of divine power, because the time is coming when ALL that are in the graves shall HEAR his voice and shall COME FORTH. 4. Those who are to come forth are divided into two classes. 5. They that have done good are to come forth unto the resurrection of life—which to them is the beginning of life eternal. 6. They that have done evil are to come forth unto the resurrection of judgment, or condemnation, and are doomed to meet the judgment which Christ has authority to execute upon them.
In this passage the prediction of the resurrection of those "that have done evil," is as clear and explicit as the prediction of the resurrection of those that "have done good." All "the dead" shall "HEAR;" all "that hear shall LIVE;" "ALL that are in the GRAVE SHALL HEAR;" all that hear "shall COME FORTH;"—they that have done good shall have a resurrection to eternal LIFE; they that have done evil shall have a resurrection unto that ETERNAL JUDGMENT, which shall be followed by the second death in the lake of fire. Rev. xx, 11-15.
IV. Acts xxiv, 14, 15: "But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets; and have hope toward God, which they themselves also allow, that THERE SHALL BE A RESURRECTION OF THE DEAD, both of the just and UNJUST."
In the presence of his accusers, Paul confessed his faith, which was that held by the Jewish nation as a whole. Minor sects have departed from the nation's hope. The Pharisees held the resurrection of the just, but denied the resurrection of the unjust. The Sadducees, growing more faithless still, denied the resurrection of anybody. But the Jewish nation held the faith which Paul believed, and allowed, or expected, the things which he also expected,—namely, that there should be a resurrection of the dead, not of a single class, but of the dead as a whole, of both classes, "both of the JUST and of the UNJUST." And in this apostolic faith and hope, all the sacred writers concur. Our limits do not allow the quotation of all their words, hence we come to this closing testimony:
V. Rev. xx, 11-14; xxi, 1: "And I saw a great white throne, and him that sat on it, from whose face the earth and the heavens fled away; and there wasfound no place for them. And I saw the DEAD, SMALL AND GREAT, stand BEFORE GOD; and the books were opened; and another book was opened, which is the book of life; and the dead were JUDGED out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell gave up the dead which were in them; and they were judged EVERY MAN according to their WORKS. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was CAST INTO THE LAKE OF FIRE. . . . And there shall be NO MORE DEATH."
This closing revelation of God concerning death and the dead, concentrates and completes the inspired testimony upon this momentous theme. From a careful perusal of this whole chapter, we learn the time and manner of the fulfillment of all the ancient prophecies concerning the resurrection.
1. We were told of the resurrection of God's martyred saints;—they lived and reigned with Christ; God's dead men live, and awake and sing; his people's graves are opened, and they are caused to come forth out of their graves, ransomed from the power of the grave, redeemed from death, awakening with God's likeness, and rising to everlasting life, seeing God in their flesh, at the resurrection of the just, attaining unto the resurrection out from among the dead, when the dead in Christ shall rise first, with those that are Christ's at his coming; they that have done good coming forth to the resurrection of life; not coming into judgment, but being accounted worthy to attain that age, and the resurrection FROM THE DEAD to the angelic glory of those who cannot die any more, and with all the blessed and holy that have part in the first resurrection, being exempted from the power of the second death; and living and reigning with Christ the thousand years, while the rest of the dead live not till the thousand years are finished.
2. After this thousand years have expired, the rest of the dead, small and great, without distinction; all that are in death's power, in the earth, or sea, or hades; all that are in the graves; the prisoners that have been gathered into the pit; the dead tyrants that have oppressed God's people; the unjust, "the end," or last portion of the dead who are not Christ's, and who do not arise at his coming; the wicked, who are reserved to the day of wrath; the unjust, who are reserved unto the day of Judgment to be punished; all the ungodly, who have spoken against Christ; the men who crucified him and pierced him; the workers of iniquity, who ate and drank in his presence; the men of Sodom, and Nineveh, and Jerusalem; Balaam, who cursed Israel; Caiaphas, who condemned Christ; all that are in their graves; shall hear his voice, and come forth, some to shame and everlasting contempt; they that have done evil to the resurrection of judgment; when the great white throne is established, and every man shall give an account of himself to God.
3. This vast multitude, "the rest of the dead," having been delivered up by the sea, and death, and hades, at the call of Him who gave his life a ransom for ALL, that he might abolish death, and destroy death, and him that had the power of death, that is, the devil; and who is the Saviour of all, especially of those that believe; now live again, when "the thousand years are finished;" the obedience of One having restored to all the life forfeited by one man's disobedience; that as by Adam all died, so by Christ are all made alive; the righteous being hidden in the chambers of glory, and the wicked left to meet the wrath of him who cometh forth to punish the iniquity of the inhabitants of an earth which now at last shall disclose her blood, and shall no more cover her slain.
4. The dead from earth and ocean being thus delivered up by death, and made alive by Christ, and finding no refuge in that day, must all appear before the judgment-seat of Christ, where God shall bring every word into judgment, with every secret thing, whether it be good, or whether it be evil, every man giving account of himself to God, for all his words, and acts, they being convinced of all their hard speeches which ungodly sinners have spoken against him; and being judged according to the deeds done in the body, and out of those things written in the books.
5. Whoever is not found written in the book of life, is cast into the lake of fire, which is the second death. Not being counted worthy of that age, and the resurrection out FROM the dead to die no more; failing to share the privilege of the blessed and holy, who have part in the first resurrection, and on whom the second death has no power; shrinking from the toils of those overcomers who shall not be hurt of the second death; having sown to the flesh, they can only reap corruption in the harvest day. Having neglected to seek for glory, and honor, and immortality, they can only arise in shame, and corruption; and having followed the course of the earthly Adam, they prove that in the resurrection, "As the earthly, such THEY ARE THAT ARE EARTHLY SHALL BE," (while "as the heavenly, such also they that are heavenly shall be.") Having turned away from righteousness and committed iniquities, and died in them, for their iniquities which they have committed they must die. And as it was only appointed to men once to die, this second needless calamity, self-imposed, in defiance of the commands and entreaties of Him who has said, "Turn ye, for why will ye die," and in spite of the prayers and tears of those who have labored to save souls from death; this second death; this wages of sin; this sorer punishment, is inflicted upon them by the command of Him who hath said, The soul that sinneth, it shall die, and who will render indignation and wrath, tribulation and anguish, to every soul of man that doeth evil; and treasureth up unto himself wrath against that day of wrath, and revelation of the righteous judgment of God. Then the cowardly, the faithless, the abominable, and the vile, shall depart into the everlasting fire, and have their part in the lake that burneth with fire and brimstone, which is the second death.
6. Death and hades, these awful shades of woe and horror, the personifications of mortality and desolation; Death, the tyrant, and Hades, the prison-keeper, now robbed of all their treasures by Him who bears their keys, and lives to die no more;—emptied of everything precious,—with the last remnant of their wrathless, godless spoil, go tottering beneath the victorious Conqueror's curse down to the abyss of everlasting ruin in the lake of fire, while all the ransomed host of God break forth in songs of exultation and thanksgiving to Christ their redeeming King.
7. The old creation passes away. The new heavens and earth shine in the glory of Jehovah's smile. The King makes all things new. Pain is past. Sorrow and sighing are fled away. Sin and curse are gone, and "THERE SHALL BE NO MORE DEATH."
The city of God descends; the tabernacle of God is with men. The jubal trump proclaims a sweet release, and the long ages of sinless, deathless, tearless, sorrowless rapture, unfold their brightening vistas before the vision of the ransomed saints of God.
Then the moon shall be confounded and the sun ashamed, when the Lord of hosts shall reign in Mount Zion and in Jerusalem, and before his ancients gloriously, and every creature in heaven, and on the earth, and under the earth, and in the sea, shall praise the Lamb who died for us. The ages of bondage and woe are past forever. The yoke of slavery is broken. The fire of God's wrath has devoured his foes. And they shall no more arise to afflict and oppress his saints. The woes and sorrows of a weary world are forever past and gone, and the day of rest and blissfulness has come.
And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.
"Oh, long expected day begin, Dawn on this world of woe and sin! With joy we tread the sacred road That leads to rest, to rest with God." —The Christian.

LEAD ME TO THE ROCK THAT IS HIGHER THAN I.

“Lead me to the Rock that is higher than I;” In its shelter I’ll hide while the storm passes by. I’ll yield like the flow’ret that bends to the gale, And bows without breaking, when tempests assail; Then rising anew when the storm is o’erpast, Adore Him who sends both the calm and the blast. Lead me to the Rock that is higher than I; In its shelter I’ll hide, while the storm passes by.
Lead me to the Rock that is higher than I, When the glare of the noontide is fierce in the sky, When faint from the burden and heat of the day, Oh! lend me thy screen from the sun’s scorching ray; Within thy cool shadow my altar I’ll raise, And send up the incense of prayer and of praise. Lead me to the Rock that is higher than I; In its shelter I’ll hide, while the storm passes by.
Lead me to the Rock that is higher than I. When my path through the desert is scorching and dry; My spirit will find her deep cravings supplied In the streams of salvation that flow from thy side; I’ll bathe where thy waters refreshingly stray, And then with rejoicing go forth on my way. Lead me to the Rock that is higher than I, In its shelter I’ll hide while the storm passes by.
O keep me, kind Father, in faith by thy side, In thy secret pavilion I fain would abide. My covert from danger, my screen from the heat, My spirit’s refreshment, my one sure retreat. O strong Rock of Ages, my frailty sustain; Though mountains should crumble, thou still shalt remain. My anchor thus rooted and grounded in love, No fierce earth-born tempest can ever remove.
Selected by M. M. O.

FALSE HOPES.

By Joseph Clarke

If there is anything to be dreaded above all other misfortunes, it is to rest upon a false hope, and to be left in a deceived condition until it is too late to obtain a well-grounded assurance of eternal life.
At the present time, false and delusive hopes buoy up the great majority of the people of this professionally Christian land. People are led to suppose that almost any form of Christianity will suffice, if (as the common expression is), “the heart is right.”
But how can the heart be right, where the form and the doctrines fall short of the standard the Bible has set up?
The Free Mason considers his creed sufficient, “if lived up to,” to guide him to future bliss. So of many other organizations; those initiated are inclined to rest upon their peculiar work and forms of worship, as accepted means of grace.
The members of such organizations, witnessing as they do, many benefits arising from their efforts, and often that partial reformations are effected, and flattering themselves that their forms of worship are pleasing to God, settle down upon a delusive hope, often so strongly as never to awaken from it. The institution of Sunday is supposed by many to be accepted of God as the true Sabbath, and most of the religious world rest upon it as such.
Among us S. D. Adventists there are some who are looking forward to future happiness here, in the pursuits of life, or in the acquirement of wealth, or of homes, or in the hope of domestic bliss, and many other objects, which chain the mind to earth, and cramp the spiritual energies.
The power of self-deception is wonderful. There is a youth who is as destitute of vital piety as a Hindoo, is almost wholly unacquainted with the Bible, yet he considers himself capable of judging of spiritual things with certainty. He is in a state of self-complacent, self-confident security. Why is he thus? Is it not that he is a member of society having reform as its motto? He associates in this capacity with those who profess to love God. He is thus satisfied. Are not those who uphold, by their influence, societies having partial reform as a motto, in a measure responsible for the delusions so caused?
In view of this subject, we may educe a principle, thus: All reforms which stop short of the standard of God’s word, are delusive, because they tend to cause the subjects of such reforms to rest in the reform as a means of grace. The true church is the only society which legitimately operates in the cause of reform. All other reform societies are partial, and in this perilous time, are not safe as guides to the people. Hence the danger of connecting ourselves with the Knight Templars, &c., organizations of the day.
We are told in the word of God that we must strive lawfully. Is it striving lawfully for God’s people to join secret societies in order that they may benefit others? Is it not thus that they strengthen the chains of the self-deceived? We are told that he that entereth not into the fold by the door, but climbeth up by some other way, is a thief and a robber. Is it entering by the door, to encourage the organizations of the day, and spend our time and money with them? Is it not thus we may help to snare the souls of men? Says Isaiah, “Say ye not, A confederacy, to all them to whom this people shall say, A confederacy.” See Isa. viii, 12. Is it not fearing the fear of the world, and saying, “A confederacy,” to join with them in their false reformations?
But after all, the only true way of avoiding the deceptions of the day, is to live near to God, in all his commands and testimonies. The light of present truth lights up our pathway. Let us avoid the wandering rushlights of false and partial reform, and let us press on in the path of true reform; a reform that is thorough, and reaching the depths of the heart. The ax is laid at the root of the trees. We are in the last of the morning watch. Now is no time for dallying with the world, and its hopes and pleasures.
Young man, young woman, beware! Satan has his hook baited for you. Are you looking forward to a settlement in life? Beware! lest Satan have a hand in this. The terrible realities of the Judgment are upon us. I do not say that domestic unions are wrong; but in view of the exigencies of the present time, is it not folly for the youth of the S. D. Adventists to be looking forward to matters of this nature? Perhaps it may be out of place for me to express my own feelings on this subject, but I will venture to say, that such symptoms as I discover among our young people, such a craving desire for the world, for company—for company of the opposite sex, I say these symptoms create in my heart a feeling of sickening disgust. Look at Noah with his three sons. None of them, it seems, took with them into the ark families of children. Do not misinterpret my words. Unions predicated upon the word of God, and approved of good men, are right; but I say unhesitatingly. Do not dwell too much upon such things; leave these matters to God; seek now to prepare to escape the seven last plagues; seek to make God your refuge.
But this subject leads me to speak of those worldly-wise parents, who, by their propensity to lay up property for their children and grandchildren, yet in prospect, are, in fact, stimulating precocity and worldliness in their children. Deluded men and women, I ask you, I beseech you, to awake to your situation. Begin by selling that extra farm and investing it in the work of God. Call in that thousand dollar note you had intended to go on an adjoining forty acre lot, to the Lord. Say to your children whose hearts are palpitating with unholy love, that the Lord is coming, that your farms and lands are not to be invested in kindling wood for a doomed and guilty world in the day of its burning, but to be sent on ahead of you to a better clime, and that they, to have a part in it, to be your heirs, must invest too in this heavenly capital.
I never have felt so deeply as at this moment on this subject; but by degrees I have arrived at this conclusion from certain and known data. May God help us all to be consistent S. D. Adventists.
JOSEPH CLARKE.

SINS HIDDEN.

By M. W. Howard

We are taught in the Bible that being instrumental in converting “a sinner from the error of his ways, shall save a soul from death, and hide a multitude of sins.” James v, 20. Surely, a hiding and a saving worthy a life-labor; results, each of which might open a wide scope for investigation. Each carrying the mind forward to the events of a passing judgment—that “great assize” where the good and evil deeds of every one's life are weighed in just and unerring balances.
This event most justly fills each heart with awe, and should lead us to inquire if our views are really correct concerning what the Scriptures teach regarding a coming Judgment. From those scriptures we learn that “God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.” Eccl. xii, 14. And the teachings of Christ fully corroborate this: “When the Son of Man shall come in the glory of his Father, with his holy angels, he shall reward every one according to his works. Matt. xvi, 27. Therefore we have inspired authority, yea, the words of Christ himself, that when he thus comes, it is not to judgment, “but to carry out the decisions of a judgment already past.” Nor does this in any wise conflict with those scriptures that affirm that “each shall give account for himself to God;” that each “secret thought” and “idle word shall be brought into judgment.” For this is needful; else how could each verdict be ascertained? Yet, it does not imply that the offender must be personally present, but that the knowledge or record of his doings be brought to bear upon the judgment arrived at.
Christ is our Judge, and judges us by our deeds and motives, or secret thoughts, as he does the unpardoned. But it does not accord with Scripture, that the misdoings of the righteous,—cancelled, pardoned through his faith in Christ’s blood, shall be exposed before an assembled universe. Just the contrary. The antecedent, omniscient knowledge of our Judge is here exercised, and the righteous are made conscious of their acquittal, by the resurrection “from among the dead,” and reception where Christ is, evermore to be with the Lord. And those canceled sins are hidden, being the “hiding” spoken of at the beginning of this article; for the psalmist exclaims, “Blessed is the man whose sins are covered;” and we are also told of “the revelation of the righteous judgment of God,” at the final day. Blessed in that hour, will he be, who can present a pardon written in the blood and signed with the name of Christ.
The event spoken of in Rom. xiv, 10-12, and in 2 Cor. v, 10—“appearing before the Judgment seat of Christ,” has been anticipated by the Christian. So that the sins for which himself would have had to be judged, have been already borne by another, who is now the Judge. Thus by him are they canceled, or hidden;—made as “white as snow.” So that when the pardoned soul “stands before the Judgment seat of Christ,” it is before him who has put those sins all away, and given “boldness in the day of Judgment” (1 John iv, 17)—a boldness none could assume, but from a consciousness of sins expiated or hidden, instead of being rehearsed (as some say), to vindicate the justice and mercy of God.
Alas! that we have the illustration given (Matt. vii, 21, 22,) that some shall manifest this boldness through self-deception, and shall unavailingly presume to say, “Lord, Lord, open unto us.” Let us then examine, and give earnest heed, lest we “come to the Judgment deceived,” to meet our sins in dread array, while we might have been “sealed by the Holy Spirit of God unto the day of redemption.” Happy thought, that if we are thus sealed—marked, or labeled with God’s true mark, we may rest in hope and trust, that in the day of redemption, or resurrection, we shall be claimed by our rightful owner, and nothing shall be able to pluck us from his hand. Oh! that our sins may be hidden; hidden by Jesus in that great day.
M. W. HOWARD.

THOUGHTS ON LUKE VIII, 18.

By W. S. Foote

"WHOSOEVER hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have." Luke viii, 18.
The righteous, or those who have received, keep, and are governed by the testimony of Jesus, are now laying up treasures in Heaven; or, as faithful stewards of the manifold grace of God, they will be at last rewarded with the glorious prize of immortality; all their hopes with regard to the future will be realized; and they will know, better than in this imperfect state, what is meant by the language, "Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him."
But what will the wicked, or ungodly, "seem to have," which will be taken from them? We are told in Rev. xx, that after the second resurrection, or that of the ungodly, whose number is to be great, or, "as the sand of the sea," that they are to be deceived by Satan, and by him led on to destruction. He deceives the wicked now; they generally believe, through his agency, in the doctrine of innate immortality. He preached that doctrine in Eden; Rome has decreed that all her faithful followers shall believe it; and protestantism calls all infidels who do not follow in the wake of the beast, in this particular, and the heathen have, to some extent, adopted the same idea also; and to confirm the people in this delusion, the spirits of devils are now working their miracles, as predicted of them in Rev. xvi, 14.
With all this array of opposition to the truth, is it strange that poor, weak, human nature, should be led into error, and the confusion which prevails among the popular churches, by those who teach for doctrine the commandments of men? Inspiration informs us that Satan and his hosts will "surround the camp of the saints, and the beloved city;" and the wicked, deceived by their leader, will undoubtedly "seem to have" a sufficiency of numbers, and strength, to capture the city, and overcome the saints and their King. Then that which they "seem to have," life, strength, and immortality, or all that they have, will be taken from them, by fire from heaven, which will utterly destroy them. "The Lord preserveth all them that love him; but all the wicked will he destroy." Ps. cxlv, 20.
W. S FOOTE.
Pendleton, O.

A MOTHER'S MAGIC.

The following touching and felicitous illustration of the power of ideas, was given by Wendell Phillips, a short time since in a public speech: “I was told to-day a story so touching in reference to this, that you must let me tell it. It is a temperance case, but it will illustrate this just as well. It is the story of a mother on the hills of Vermont, holding by the right hand a son of sixteen years old, mad with the love of the sea. As she stood by the garden gate one sunny morning, she said: ‘Edward, they tell me that the great temptation of a seaman's life is drink. Promise me before you quit your mother's hand, that you will never drink.’ ‘And,’ said he, for he told me the story, ‘I gave her the promise, and I went the broad globe over—Calcutta, the Mediterranean, San Francisco, the Cape of Good Hope, the North Pole and the South—I saw them all in forty years, and I never saw a glass filled with sparkling liquor that my mother's form, by the garden gate on the green hillside of Vermont, did not rise before me, and to-day, at sixty, my lips are innocent of liquor.’ Was not that sweet evidence of the power of a single word? Yet that was not half, ‘For,’ said he, ‘yesterday there came into my counting room a strong man of forty, and asked, ‘Do you know me?’ ‘No.’ ‘Well,’ said he, ‘I was once brought drunk into your presence on shipboard; you were a passenger; the captain kicked me aside; you took me to your berth and kept me there until I had slept off the intoxication; you then asked me if I had a mother. I said I never knew a word from her lips! You told me of yours at the garden gate, and to-day I am master of one of the finest packets in New York, and I came to ask you to call and see me.’” How far that little candle throws its beams! That mother's word on the green hillside of Vermont! O, God be thanked for the almighty power of a single word!—Sel.

Advantages of Years.—

You are getting into years. Yes, but the years are getting into you—the ripe, rich years, the genial, mellow years, the lusty, luscious years. One by one the crudities of your youth are falling off from you—the vanity, the egotism, the insultation, the bewilderment, the uncertainty. Nearer and nearer you are approaching yourself. You are consolidating your forces. You are becoming master of your situation. On the ruins of shattered plans you find your vantage ground. Your broken hopes, your thwarted purpose, your defeated aspirations, become a staff of strength by which you mount to sublimer heights. With self-possession, and self-command of all things, the title deed of creation, forfeited, is reclaimed. The king has come to his own again. Earth and sea and sky pour out the largest of love. All the crowds pass down to lay its treasure at your feet.

The Learned and the Unlearned

WHILE the unlearned take Heaven by violence, the learned are thrust into hell, as thinking it is their part to know and teach, and other men's to practice.—Augustin.

THE INFANTS SLAIN BY HEROD WERE NOT THE 144,000.

Every circumstance of the case forbids such an application. A single fact, however, which the most unthinking can appreciate, is all that I will give; but it is quite decisive. Bethlehem was nothing but a small village some six miles distant from Jerusalem. The village of Bethlehem and the coasts of that village, i. e., the vicinity or neighborhood of that village, was the scene of that massacre. Had Herod killed every human being in the whole field of the massacre it is not likely that 5,000 persons would have been slain in all. But he slew only the children two years of age and under. And of these only male children were the objects of his vengeance. Can any exposition be devised more absolutely devoid of reason and more completely in contradiction of all the facts in the case, than that which makes the 144,000 to consist of the infants slain by Herod? Probably less than 200 children were then slain. It would be a most extravagant estimate to set it 1,000, but if we should, we only find one in 144 of the whole number. When men try to fight the truth, it seems, often times, as though they were bereft of their senses. The location of the 144,000 in one small village, and that too, when it embraced a small minority of its inhabitants, is a striking instance of the readiness with which men will receive unreasonable errors for the sake of avoiding unwelcome truths. The following from “Milman's History of Christianity,” being a note contained in appendix to chapter ii, may interest the reader. He says:
“The murder of the innocents is a curious instance of the reaction of legendary extravagance on the plain truth of the evangelic history. The Greek church canonized the 14,000 innocents; and another nation, founded on a misrepresentation of Revelation (xiv, 3), swelled the number to 144,000. The former, at least, was the common belief of the church, though even in our liturgy the latter has in some degree been sanctioned, by retaining the chapter of Revelation as the epistle for the day. Even later, Jeremy Taylor, in his “Life of Christ,” admits the 14,000 without scruple, or, rather, without thought. The error did not escape the notice of the acute adversaries of Christianity, who, in preaching this extravagant tale, attempted to bring the evangelic narrative into discredit. Vossius, I believe, was the first divine who pointed out the monstrous absurdity of supposing such a number of infant children in so small a village. Matt. ii, 13–18.”
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