Publishing Committee · Battle Creek, Mich. · Feb 10, 1859
IMMORTALITY OF THE SOUL.
By John Norton Loughborough
ELD. DORRITY'S DISCOURSE IN CONVIS.
December 26th, by request of friends we listened to a discourse delivered in Convis, Mich., where Bro. Frisbie had just finished a course of lectures, and in the evening gave a brief review before a crowded audience in a large school-house. The above mentioned discourse was delivered by Eld. Dorrity, of the M. E. Church at Marshall, on the immortality of the soul. Knowing by report of the talent of the man, it was expected that something of a show of argument would be made to sustain his position. After listening to the discourse we became more satisfied than ever that talent will not sustain a position against facts. But we will give some of his positions.
In prayer at the commencement he claimed, while speaking of the impenitent, that their bodies would soon be conveyed by their neighbors to the dust, and their spirits be borne away to the judgment-seat to receive their doom. We were somewhat surprised to hear this from a Methodist minister, as one had informed us but a few weeks previous, that the Methodists did not believe men were rewarded at death. At the close of the Eld.'s discourse we inquired whether Methodists believe men are rewarded at death, and were answered in the affirmative.
The Eld.'s text selected as a foundation for his discourse was Job. xiv, 10. "Man giveth up the ghost and where is he?" Without stopping to read the connection, the Eld. proceeded to remark:
"Where are our loved ones? anywhere, or nowhere? By asking nature we should get no reply. Ask the moon, and her pale beams mock you with their silence. Ask the sea, Where are the dead? and as it covers its slumbering millions, its waves and surges roar and it gasps for more. Ask the earth, which has swallowed its thousands until it has become one great Acaldama, Where are the dead? No reply. Ask the wise man amidst his books, maps and crucibles, Where are the dead? He has no reply. No human knowledge can reveal the soul. All nature may be asked, Where are the dead? where is the soul? All nature echoes, Where? 'Life and immortality are brought to light only through the gospel.' Though man die he shall live again. His soul can never die. Nature does not teach the immortality of the soul."
He next inquired, "What is the response of God's word? The Bible asserts that they still live. The Bible teaches that man is composed of two parts: matter and an immaterial spirit." Quoted Gen ii, 7, and remarked, "Here we learn that God gave man an immaterial spirit. God had spoken man into form, but he possessed no life. He then joined a living soul with that lifeless clod and man lived. This proves that the soul is immaterial."
The Eld. has learned something from this text that we cannot read out of it, which has probably led him to so different a conclusion in regard to its meaning; namely, that man has an immaterial spirit.
He next proceeded to prove that the soul could exist after the death of the body. First, he quoted the language used by David prophetically respecting Christ, and afterwards used by Stephen: "Into thy hands I commend my spirit," and claimed it proved that "the soul existed after the death of the body." Our reply to this was: We understand the term spirit in this text signifies life. Both Christ and Stephen were yielding up their lives as a sacrifice to God. Christ was yielding up his life as a sacrifice for sinners. Stephen lost his by contending unflinchingly for his faith. Christ commends his sacrifice to God. Stephen had not sought to save his life for fear of man, but yields it up and commends it to God to be kept to life eternal.
Eld. D. next claimed that Eccl. xii, 7, "Then shall the dust return to the earth as it was, and the spirit to God who gave it," proved that the soul could exist separate from the body. Although many deny it, said he, I believe this is an account that agrees with the account of man's creation in Gen. ii, 7. The spirit which God gave returns again to him at death. We believe with the Eld. that this testimony agrees with Gen. ii, 7. But the spirit which was there given was the breath. Man and beasts "all have one breath." Eccl. iii, 19.
Eld. D. proceeds: "In the Bible the immortality of the soul is not so much proved as assumed. It is treated in the same manner as the existence of God. The Bible does not prove that there is a God. The whole system of religion, however, is based on the existence of a God, and yet his existence is assumed. For instance, in the first chapter of Genesis we read, "God created the heavens and the earth."
If the Bible said "the immortal soul" did something, then of course every one would admit that there was such a thing as an immortal soul; but even the term immortal soul is not found in the Bible. If the name of God was not in the Bible, or any language that gave us to understand that there was a God, could men claim that the Bible assumed his existence? If men would really sustain the position that the Bible treats the immortality of the soul as it does the existence of God, then we will yield the point and admit the immortality of the soul. For the Bible not only many scores of times mentions the name of God, but tells us how to designate the true God. "Thus shall ye say unto them, The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens. He hath made the earth by his power, he hath established the world by his wisdom, and hath stretched out the heavens by his discretion." Jer. x, 11, 12. If the immortality of the soul was thus treated, who could doubt that there was an immortal soul? Instead of its being thus treated, however, we read that God only hath immortality, [1 Tim. vi, 16] and also that we are to seek for it. Rom. ii, 6, 7.
Again he said, "The Bible is as useless as Webster's spelling-book, unless the immortality of the soul is admitted. All the instructions which it gives us concerning the training of our children proceed on the ground that the youth are young immortals. The Bible is meaningless if you take away the idea of a future life."
Thus he tried to place upon us the denial of a future life, and to give the people to understand that the future life taught in the Bible is based on the ground of the immortality of the soul, instead of the doctrine of the resurrection.
He next proceeded to introduce "facts to prove that there is a future life." 1. "It is said of Enoch and Elijah that they were translated; but to deny that there is a future life there is no place to which they were translated. 2. Abraham 'looked for a city,' but did not receive it unless he is to have a future life. 'He gave up the ghost and was gathered to his people,' which is but another form of expressing, 'Into thy hands I commend my spirit.' Abraham was buried far from his people; therefore being gathered to his people could not have reference to his body; but must mean, his soul went to be with them. 3. Moses had respect unto the recompense of the reward. Not the leading of a band of slaves, but a future inheritance. Of Moses and Aaron it is said, 'they were gathered to their fathers.'"
Eld. D.'s claim that being gathered to their fathers has reference to their souls, is assumed; for the same form of expression is used in other texts where it could be applied to nothing else but the body. When Jacob's sons had brought home his son Joseph's coat of many colors, which they had dipped in the blood of a kid, Jacob supposed his son had been eaten by wild beasts, and therefore could not expect to find his body; yet he says on this occasion, "For I will go down into the grave to my son mourning." Gen. xxxvii, 35. Paul says of David, he "fell on sleep, and was laid unto his fathers90and saw corruption." Acts xiii, 26. For similar instances see Gen. xv, 15; 2 Chron. xxxiii, 33, and chap. xxxiv, 28.
Eld. D. "The Jews believed in the existence of spirits." To sustain this position a number of texts were quoted, the most of them having more of a bearing on the resurrection than on this question.
Eld. D. "The basis of all Christ's discourses is the immortality of the soul."
To sustain this no text particularly new was given. He quotes as one proof text, "He that endureth to the end the same shall be saved," and says, "not struck out of existence." On the case of Moses and Elias, he told us their bodies had slumbered hundreds of years. Said the case of the rich man and Lazarus was a familiar illustration of the immortality of the soul. It is distorted by some because it stands in the way of their hobby. Again, he informed his congregation that "those who believe the soul sleeps till the resurrection teach blasphemous doctrines. This is the result of ignorance."
While commenting on 2 Cor. iv, he made a strange combination of texts and palmed it off as one text. "Paul," said he, "taught that absence from the body is presence with the Lord, and said, I go to inhabit a house of my Father's prepared of Christ in heaven. I have fought a good fight, and I desire to depart and be with Christ. Thanks be to God who giveth us the victory through our Lord Jesus Christ."
After thus combining texts he exclaimed, "But Paul shouted victory too soon if it is true that the soul sleeps till the resurrection! Paul has received his crown and praised the Lord for eighteen hundred years." He wound up his testimony on this part of the subject by telling us the answer the Bible gave to the question, Where are the dead? was, that dead saints have come to mount Zion, the city of the living God. This language, however, is found in Heb. xii, and was addressed to living men. How did the Eld. learn that it referred to dead saints?
He next inquires, What does the Bible teach respecting the wicked? and gave the following brief answer: They will have everlasting punishment, [Matt. xxvi, 46] which Paul explains to be everlasting destruction. 2 Thess. i, 8, 9. This everlasting destruction is to be always dying and never dead. This everlasting punishment will glorify God as much as the everlasting happiness of the righteous. John saw the dead come forth, and whosoever was not found written in the book of life was cast into the lake of fire. This is the second death—the death that never dies. You may ask, Have you any idea that this is literal fire? I emphatically answer, No. Sodom and Gomorrah were destroyed 1900 years before the Christian era, and yet Jude tells us they will suffer eternal punishment. And thus he wound up his long catalogue of testimony by telling us that there is scarcely a text in the Bible that could be explained without resorting to the idea that the soul is immortal.
We had good liberty in replying to this discourse, and endeavored to set forth the scripture doctrine of life only through Christ.
J. N. LOUGHBOROUGH.
Battle Creek, Jan. 27th, 1839.
IN THE NEW JERUSALEM.
By Edwin C. Stiles
The voice of weeping shall no more be heard in her; nor the voice of crying. Isa. lxv, 19.
Soon shall cease the voice of sorrow,
In the New Jerusalem!
On that bright and glorious morrow,
In the New Jerusalem!
There the saints will cease from sighing—
There is hushed the voice of crying,
And there will be no more dying,
In the New Jerusalem!
Sin and death can enter never,
In the New Jerusalem!
But the saints will live forever,
In the New Jerusalem!
There beside Life's crystal river,
Praise shall rise to God the giver,
Of the Lamb that doth deliver,
In the New Jerusalem!
With eternal life before us,
In the New Jerusalem!
Loud will swell the heavenly chorus,
In the New Jerusalem!
Martyred hosts of every nation,
Will come up through tribulation,
And obtain complete salvation,
In the New Jerusalem!
O, with them to tell our story,
In the New Jerusalem!
And behold the matchless glory
In the New Jerusalem!
And the day is nearing, surely,
When the saints who're living purely,
All will dwell with Christ securely,
In the New Jerusalem!
EDWIN C. STILES.
Portland, Me., Jan. 24th, 1859.
Baptism—the Mode.
By M. Hull
BY M. HULL.
I do not purpose in this article to give a lengthy discussion of the mode of baptism, but to present one or two short arguments, and quote some historical facts, showing that immersion was the primitive mode.
As far as I know, immersion is acknowledged by all sects to be baptism; and the fact that the word baptizo is rendered by the word immerse, by almost all translators, is a strong argument in favor of immersion, whether sprinkling and pouring are baptism or not.
But one asks why the word is not rendered immerse in king James' translation. I answer, The translators were under restrictions. There were certain ecclesiastical words which they were forbidden to translate. Nay, in his preface to the Bible [printed in 1749] remarks that "there were certain words in the Scripture which use and custom had consecrated; as, Sabbath, Rabbi, Baptize, Scandalize, Synagogue, &c., which had everywhere retained, though they were neither Latin nor English, but Hebrew and Greek, because they were as well understood, even by men of the meanest capacity, as if they had been English." There were other words left untranslated besides these named by Mr. Nay, such as, Hosannah, Hallelujah, Amen, Raka, Mammon, Manna, Maranatha, Phylactery, "for which (Peter Nead says) no reason can be given, but that they are left untranslated in the vulgar Latin." For further particulars see Lewis' History of the English translations of the Bible.
The question is often asked, Why does not John say, I baptize you in water, instead of, I baptize you with water, if he baptized by immersion? I answer, It is rendered by other translators "I immerse you in water." See Whiting, Macknight, and Luther's translation into the German, &c.
But admitting that "I baptize you with water," is the correct rendering of that text, is it an argument against immersion? If a dyer were to tell you, "I dye with liquor," would you understand that he sprinkled the liquor on the cloth, or immersed the cloth in the liquor? But inasmuch as all acknowledge immersion to be baptism, are we not on the safest side in choosing it? As Bro. Andrews has said, "In matters pertaining to this life how carefully men shun a counterfeit, and with what eagerness do they grasp after that which is true."
To illustrate, we will say that A. owes B. five dollars. B. asks A. for the money.
A. O yes, here is a V I can let you have.
B. Is it good?
A. Indeed, I do not know; some say that it is, and some say it is not.
B. Have you something else?
A. Yes: here is another bill, you can have that if you choose.
B. Is this one good?
A. Just about like the other; some say that it is, others say that it is not.
B. Well, have you something that all acknowledge to be good?
A. Yes: here is a bill which all acknowledge to be good.
Reader, which one of the three bills would you take?
Now hear the application. B. goes to A. and demands baptism.
A. (Stepping up with a bowl of water,) I can sprinkle you.
B. Hold! is that baptism?
A. Well, some say that it is, and some say that it is not.
B. Hav't you something else?
A. Yes: I can pour water on you.
B. Is that baptism?
A. Just about like the other: some say that it is and others say that it is not.
B. Hav't you something that all acknowledge to be baptism?
A. Yes: I can immerse you. I don't like to wet my feet; besides, I don't think it looks decent for folks to go into the water; but all acknowledge immersion to be baptism."
B. I will take that which all acknowledge to be right, especially when it is as plainly taught in the Bible as immersion is. See Rom. vi; Col. ii.
But to the historical facts. Nead's Theological works, p. 269. "And respecting immersion, I remark that the lawfulness of the mode of immersion was never denied in the first ages of the church. It is only in the present age that some have the boldness or blindness to deny immersion, and contend for pouring or sprinkling in its stead. Baptism is a Greek word, and was not translated into the English by the forty-seven (king James') translators of the common English version of the Scriptures; so that, touching the institution, we have not the English of this word in king James' translation."
A writer in the Encyclopedia gives the meaning of the word. "The word is formed from the Greek, baptizo, or bapto, to dip or wash. A linguist determines himself by his own knowledge of the Greek language, and an illiterate man from the best evidence he can obtain from the testimony of others, whom, by his education, he is obliged to trust. To the latter it is sufficient to observe, that the word is confessedly, Greek; that the native Greeks must understand their own language better than foreigners; and that they have always understood it to signify dipping; and therefore from their first embracing Christianity to this day they always have baptized by immersion."
This is an authority for the meaning of the word baptize, infinitely preferable to the European lexicographers. So a man who is obliged to trust human testimony, and who baptizes by immersion because the Greeks do, understands a Greek word exactly as the Greeks themselves understand it, and in this case the Greeks are unexceptionable guides, and their practice is in this instance the safe ground of action."
"Baptism," says Martin Luther, "is a Greek word, and may be translated a dipping—when we dip something in water that it may be covered with water; and though it be for the most part almost altogether abolished, for neither do they dip the children wholly, but sprinkle them only with a little water—they ought nevertheless to be wholly dipped, and presently drawn out again; for that the etymology of the word seems to require. I would have those that are to be baptized, to be wholly dipped in water as the word imports, and the mystery doth signify."
Says Calvin, "The word baptize, signifies to dip, and it is certain that the rite of dipping was observed of the ancient church." Just. Lib. iv, 13, 19.
Says Dr. Owen, "For the original and natural signification of the term baptize, it signifies to dip, to plunge, to dye, to wash, to cleanse. No honest man who understands the Greek tongue can deny the word to signify to dip." Posthumus works, p. 581.
Beza writes as follows on Matt. iii, 11: "The word baptize, signifies to dye, by dipping or washing, and differs from the word dunai, signifying to drown, or go down to the bottom as a stone."
Joseph Meed says on Titus iii, 2: "There was no such thing as sprinkling or rantism, used in baptism in the apostles' days, nor many ages after them." Testimony of learned Pedo-Baptists.
Doddridge says, "Buried with him in baptism. Col. ii, 12. It seems the part of candor to confess, that here is an allusion to the manner of baptizing by immersion." Family Expositor, Note in loco.
John Wesley says, "Buried with him—alluding to the ancient manner of baptizing by immersion." Note on Rom. vi, 4.
Says Wells, "St. Paul here alludes to immersion, or dipping the whole body in the water in baptism, which he intimates did typify the death or burial (of the person baptized) to sin, and his rising up out of the water did typify his resurrection to newness of life." Wells' Illustrated Bible on Rom. vi, 4.
Witsius says, "How were the Israelites baptized in the sea, seeing they were neither immersed in the sea, nor watered by the cloud? It is to be considered that the Apostle here used the term baptism in a figurative sense, yet there is some agreement to the external sign. The sea is water, and a cloud differs but little from water. The cloud hung over their heads, and the sea surrounded them on each side; and so the water in regard to those that are baptized." Examiner, Vol. i, p. 185.
Confession of Saxony. "I baptize thee. That is, I do witness that by this dipping thy sins be washed away, and that thou art now of the true God."
As I have already lengthened this article beyond what I expected, I close by referring the reader to Bro. Cornell's "Facts for the Times," where they will find more evidence upon this subject.
Russialville, Ind.
Perdition!
By J. Dorcas
WHAT a solemn thought, that some men are now living, with high hopes of heaven, who are yet in the way of death: whose end is destruction, whose god is their belly, who mind earthly things. "Is it I," should be the soul-stirring question with us all, since the Scriptures come very close home on this point, to the remnant, "the twelve tribes of the children of Israel scattered abroad." The Apostle says, and doubtless in connection with his judgment-hour work, anticipating a sifting, "But we91are not of them who draw back unto perdition; but of them that believe to the saving of the soul." Heb. x, 39. It is truly a matter of rejoicing and comfort that these words were written. May we then continue faithful to the end, till the Lord comes. He has already declared that "the just," or the saints, "shall live by faith." Verse 38.
Pressed by the world, the flesh, and the devil, we may justly conclude that "yet a little while and he that shall come will come, and will not tarry." Finally, then deliverance will come to all the truly faithful, whose faith has saved them from sin, from filthiness, "from fleshly lusts that war against the soul."
The point that the Apostle is making is clearly seen by a reference to the prophecy of Hab. ii, from which he quotes. The vision is now truly being written and made plain on tables; and though (as we see in the prophecy referred to, verse 4) men's souls will be lifted up; that is, they will manifest a spirit of opposition to the work of God, and finally carry out their opposition in settled persecution, yet the just shall live by his faith. Paul's advice, as well as his encouragement, at this point of time is altogether necessary, "Ye have need of patience."
There are many ways that lead to perdition. But it is clearly intimated that to reject the light of the third message of Rev. xiv, is certain perdition. To believe is salvation, is life. Glory to God! It is possible to be saved, even in these last days of peril, even though between us and the new heavens and earth, there is a fiery void in which ungodly men receive perdition. (Utter destruction, Web.) Yet while mercy still lingers, the efforts of those who see the day approaching, should be unmitigated to save some, yea, many. And while thus engaged for others, we must keep under the body, the fleshly lusts that war against the soul. He that overcometh shall inherit all things.
There is yet another way that it might be well for us to contemplate for a moment, which Paul describes as follows: "But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts which drown men in destruction and perdition." Are we not content and thankful with our common blessings of food and raiment, though poor and common? Let us fear. The world is represented by the apostle James just at the end, when the coming of the Lord is near, as fattening themselves. See chap. v, 5. The Lord also says they shall be eating and drinking as in the days of the flood. If the remnant people would generally retrench their expenses in relation to eating, drinking, and apparel, would it not afford a vast resource for meeting the necessary expenses of traveling messengers?
When we consider what is said of "the Elias that was for to come," as to his eating, and apparel, we should be content to let our moderation be known, in this direction, to all men.
J. DORCAS.
Red Oak, Iowa.
Who are the 144000?
By E. B. Saunders
THE two-horned beast of Rev. xiii, will cause all, both rich and poor, free and bond, to receive the mark of the ten-horned beast, or Papacy, in their foreheads or hands. This mark will be enforced under a fearful penalty; but some will be found who will not receive the mark, being willing rather to die than obey the dragonic voice of this lamb-like power.
In Rev. xiv we find a fearful warning raised against receiving the mark, threatening those who receive it with the seven last plagues; for in them is filled up the wrath of God.
In Rev. xv, we find a company spoken of as those who had gotten the victory over the beast and over his mark; and they stood on a sea of glass, having the harps of God. We learn from Rev. iv, 6, that the sea of glass is before the throne, and that the throne is in heaven, [Rev. iv, 2.] (which those who believe that the saints will never leave the earth, will do well to notice,) and they sing a new song, the song of Moses the servant of God, and the song of the Lamb. Moses was a type of Christ, [Deut. xviii, 15.] and when he had led the children of Israel out of Egypt, through the Red sea, and delivered them from their enemies, they sung a song of deliverance. Ex. xv. So these, when delivered from the power of the beast, the antitype of Egypt, by our Saviour, the antitype of Moses, will sing a similar song, a song of deliverance.
All this is to happen near the pouring out of the seven last plagues, which is definite enough in respect to time. In Rev. xiv, this same company is mentioned, they having the harps of God, and singing a new song, a song of victory over the beast, and a song of deliverance; and they sing it just where those of Rev. xv sing the song of Moses and the Lamb: before the throne and the four beasts, standing upon the sea of glass which is before the throne. They were seen on mount Zion, in the New Jerusalem, which is in heaven. Heb. xii, 22.
Having now found that the 144000 of Rev. xiv, and the company of Rev. xv, are identical, let us see if they are those that are redeemed from the grave, or those who are alive when Jesus comes. We learn [chap. xiv, 4] that they are redeemed from among men. They are sealed in their foreheads for the marriage supper of the Lamb. “Arise up and stand, behold the number of those that be sealed for the feast of the Lord.” Apoc., 2 Esd. ii, 38. But we have shown that the 144000 are delivered by the Lamb, which will be when he comes with the clouds of heaven; consequently they will be waiting for Jesus at his coming, and of course watching for his return. Of these Christ says, “Verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.” Luke xii, 37. Some may contend that the 144000 are Jews, because they are sealed of the tribes of the children of Israel, 12000 out of each tribe; but as these are the antitype of those saved out of Egypt, it is but natural to divide them equally among the twelve tribes of Israel, God’s people being the true Israel.
Friends, who of you will not forsake the world and receive the seal of God in your foreheads, and incur the wrath of the beast, for the privilege of being among the 144000? It is a glorious privilege! one that no others can have. No wonder then that those who live in the time of the end are called blessed; but how few esteem those favors. Two marks are before us, both to be in the forehead: one is God’s, the other is the beast’s. Which will you choose? Take God’s and he will deliver you in the time of trouble soon coming on the earth, and give you a place among the 144000. Choose the beast’s, and you must suffer the wrath of God. May you choose the better part and stand with the saints on mount Zion. Amen.
E. B. SAUNDERS.
Love of Money.
By J. Clarke
FOR the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. 1 Tim. vi, 10.
Covetousness is a spiritual malady of the chronic form: and it is a disease which will not yield to any common curatives; for while other diseases of the mind are often quickly cured, this seldom yields except to a long course of skillful treatment.
The person affected deeply by this disease, often imagines himself quite well, and of course he refuses medical aid; and nothing will irritate the patient more than to tell him that he is in danger: he is blind to his symptoms of disease, often to the last moment of life. I once visited the dying bed of a very miserly old gentleman, and in the agony of his struggle I understood him to say, ‑Who will take care of my money?‑
But this disease takes various forms, and assumes a variety of types; but in all of them I have remarked that the same nervous irritability exists, thus making it almost impossible to approach the patient, and he generally dies without pity from friend of foe, and bequeaths his disposition to his heirs.
For rich men who are afflicted with this disease, I would recommend emetics, until they throw up 100 dollar bank bills pretty freely; and for men not so able, smaller amounts, say 10s and 20s; and poor men who are afflicted, must take the same course, as they can bear, and they will find their spiritual health greatly benefited.
I am confident that many very poor men are badly affected by this disease, and they must certainly pursue the same course. They must not think that they can go free. Let them think of the poor widow whom Christ saw casting her mite into the treasury. She was so afraid of this disease of covetousness that she took this medicine as a preventive.
And now let us all who want to overcome, even if we don’t believe we are covetously affected, let us take preventive measures, and take freely of these emetics, until we feel that we are free. ‑The liberal soul shall be made fat.‑ Now is the time, while money has a value; for soon it will be a drug upon the hands of the holder. J. CLARKE.
Tobacco, Again.
By H.
Bro. Smith: In Review No. 9, is a piece headed, “To cure the appetite for Tobacco.” It may be a very good cure; but I propose an item of my own experience. I have used tobacco more than twenty-five years, chewing and smoking, sometimes to excess. Knowing that it injured my health, I often proposed to myself to leave off the use of it, considering it a useless and filthy habit, and as often did so for a few days at a time; but never effectually until the “Present Truth” convinced me that it was sinful. From the hour that I decided that it was my duty to abstain from the use of tobacco, not a morsel, nor any quieting substitute has been used. Perhaps, also, no person thought more of a cup of good and strong tea or coffee than myself; but it being like tobacco, both poisonous (for all green teas are poison) and useless, the use of it is sinful; and if sinful, then it is my duty to abstain from the use of it. This I have done now for more than three months, with little or no inconvenience, but much profit to both mind and body. The book of directions for our use, says that the willing and obedient shall be blessed; that is, the honest soul that wants to know his whole duty, and desires with strong desire to do his heavenly Master’s will, and makes entire consecration the only rule of action, the continual aspiration of the heart being, “thy will be done,” [Rom. xii, 1, 2.] such will have grace given sufficient to correct every error, and obtain a perfect cure for every sinful habit.
The Third Angel’s Message calls for entire consecration. Rev. xxiv, 12. Our Pattern was pure; no poisonous weed stained his lips nor exhilarated his mind or body; but the will of his heavenly Father was more than his meat and drink; and it may be ours. H.
Lapeer, Mich.
FAITH AND WORKS
'Twas an unhappy division that has been made between faith and works. Though in my intellect I may divide them, just as in the candle I know there is both light and heat; but yet, put out the candle, and they are both gone, one remains not without the other; so it is with faith and works.—Selden.
A Bigot
A Bigot. The celebrated John Foster thus describes a bigot: "He sees religion, not as a sphere, but a line, and it is a line in which he is moving. He is like an African buffalo—sees right forward, but nothing on the right or left. He would not perceive a legion of angels or devils at the distance of ten yards, on the one side or the other."
God Unchangeable
By Rutherford
God Unchangeable.—There are many Christians like young sailors, who think the shore and the whole land do move, when the ship and they themselves are moved; just so, not a few imagine that God moveth, and faileth, and changeth places, because their godly souls are subject to alteration; but the fountain of the Lord abideth sure—Rutherford.
The Forest Trees
By Rutherford
The Forest Trees—Build your nest on no tree here; for you see God hath sold the forest to death, and every tree upon which we would rest is ready to be cut down, to the end that we may flee and mount up and build upon the rock.
THE REJECTION THREATENED TO THE LAODICEANS.
"So then because thou art lukewarm, I will spue thee out of my mouth." Rev. iii, 16. That the lukewarm state here brought to view has been, and perhaps in a great measure now is, the condition of the remnant people of God; and that the fate here pronounced against them is but a just portion for those who remain in this condition; and that no language could be found to express a more utter and abhorrent rejection of a professed servant by his Lord and master, are points upon which all will be pretty generally agreed.
It is concerning the manner of this rejection that we here wish to offer a few thoughts. If the conclusions to which many have been led, who love the truth, and are daily searching for it, not only from an examination of the Scripture itself, but from observation in the living church, be correct, then have we great cause for humility and deep searching of heart before God.
It may have been the general expectation that the time of decision in our cases, the period of the rejection of the lukewarm, the separation of the zealous from the indifferent, in short, the spueing out, would be accompanied with manifestations of divine power, and an agonizing consciousness on the part of the rejected of their true condition: indications which would leave no doubt of the fearful decision that had passed in the courts above. And there may be some who are dreamily settling down, and resting on, in the expectation that some divine manifestation will raise some beacon of alarm for them, ere their cases become particularly dangerous. The conclusion alluded to above, however, is far different from this. It is that the separation is to be a gradual work, not a sudden one; that it is to go on slowly and silently, the unfortunate victim of lukewarmness receding by almost imperceptible degrees from the church of God, till, at last he suddenly finds himself entirely without its pale.
What follows from this conclusion? Chiefly this: that any departure in our feelings from that unity which should characterize the people of God, any waning away in our hearts of love to God or our neighbor, any decrease of faith, any abatement of our zeal, any relaxation of deeds or desires for the advancement of the good cause, are tokens of our downward tendency.
We might look at the matter in a still closer light, and say that no increase on our part of these various emotions and efforts in behalf of truth, is a symptom equally alarming; for it is not necessary that those who fail of overcoming at last should positively retrograde in order to meet that calamity. Their standing still while the church moves on, their remaining on their dead level while the church rises, will produce a separation equally broad and distinct. They have but to remain where they are to find a state the end of which is, to be spued from the mouth of the faithful and true Witness. Fellow-travelers to Mt. Zion! laborers for eternal life! what are we doing to guard against this so fatal an issue, so total a blasting of all our hopes? Are we content to let our love grow cold, our faith decrease, our zeal abate, and our efforts diminish? Are we satisfied with any doubtful evidence of an acceptable standing before God? Or are we alarmed at any symptoms that point otherwise than upward to life and glory? These questions must all be answered, answered correctly, answered by deeds which speak louder than words; and thus they will be answered, by every victor in this great warfare.
We have said that the conclusion here advanced, is partly the result of observation in the church. Scan the broad field and see if for it there is not abundant ground. Do we not everywhere see a portion of them manifesting signs of life, showing a disposition to come up to the high place of the church's privilege and duty, and exercising some of that zeal which the true Witness calls for, in turning unto him with all their hearts? while a portion are still resting on, not only not rising, but manifesting no desire to rise, indifferent, faithless, zealless, lifeless, a weight and hindrance to the church, but yet guilty of no outbreaking offenses, which might furnish the church with a sufficient pretext for withdrawing themselves from their fellowship and their influence. This can but be the incipient tokens of the final result. This line of distinction must grow more and more distinct, till the time comes when the true Israel of God, in more than a literal sense, will have no feeble ones in all their ranks.
This work of separation should be no cause of discouragement to those who remain true to their calling. That some give up and go back does not disprove the validity of the truth we profess, nor the genuineness of the cause we love. That would indeed be a strange act that gathered good fish only. We may expect that in every draft the truth makes from the ranks of the enemy, the bad will be mingled with the good. If these will only separate themselves, they will simply save the church the trouble of a withdrawal.
But we may be sure that the number of the redeemed will be made up. God has yet a hundred and forty-four thousand who have not bowed the knee to Baal. These will all in due time be brought to light, and exalted to the glorious privilege of sitting with their Saviour on his throne. Rev. iii, 21.
SYSTEMATIC BENEVOLENCE.
By James White
This subject was set before the readers of the REVIEW last week ; and perhaps you would like to learn how the matter progresses in the Battle Creek Church.
Forty-six brethren and sisters in the Village have cheerfully given in their names, stating the amount they wish to lay by in store each week for the cause. Quite a number more in the vicinity will do the same.
The amount of property given in is $9600. This consists, with a trifling exception, in the small houses and lots owned and occupied by the brethren. On $5400, the owners choose to pay two cents a week on each $100. On $4200, one cent.
Also eleven brethren propose to give ten cents each week ; one, twelve cents ; two, seven cents ; and seven, five cents.
Six sisters propose to give five cents each week ; two, ten cents ; two, four cents ; four, three ; and nine, two cents.
These sums seem very small at first sight ; some may think too small to mention ; but they amount in one year to the sum of $211.60. Others in the vicinity, who usually or frequently meet with the Battle Creek Church will probably raise this sum to $300 a year.
This may look like a large sum for so poor a Church, mostly day-laborers, to raise ; but it can be easily raised when all act upon this system. It is small when compared with what this Church has raised for the cause for a few years past.
It is time that all shared the blessings of the cheerful giver. God loves such. Young men in this Office have usually given yearly from $20 to $30. Now by giving ten cents each week, the yearly amount is only $5,20. Let this work of giving be equally distributed, and let the cause be fully sustained, and all share the blessing. This system carried out properly will serve to unite in prompt action, in sympathy and love, the waiting people of God. J. W.