Review and Herald, Vol. 39, No. 2.
The Uses and Abuses of Gifts, and Their Relation to DressPage 1
The Uses and Abuses of Gifts, and Their Relation to Dress.
By W. H. Littlejohn
BY ELD. W. H. LITTLEJOHN. There are few avenues to the human heart more direct than that which is opened to one who is seeking to give expression to his affection for a fellow-mortal, by some substantial token of his regard. If there has previously been a question as to whether the professions of friendship of the individual under consideration were genuine, these generally give way before testimony which is presumably satisfactory, since it finds expression in the presentation of that which is supposed to have cost the donor more or less sacrifice of time or means. He is immediately received into the most unlimited confidence, and not only so, but, having made good his claims to sincerity, obtains over the recipient of his favors, almost unbounded control. As he has proved his heart to be right, it is at once determined that the decisions of his intellect must also be reliable, and, as a consequence, the determinations of his judgment become matters of law. The first impulse is to surrender to him the control of all affairs in which he is personally interested, and from that time forward, it becomes difficult, if not impossible, to decide impartially in those things, the decision of which, it is supposed will in any way affect his interests. Hence, we have the language of inspired wisdom: “A gift blindeth the eyes.” And human prudence, endorsing the equity of the maxim thus established, and realizing that the most sagacious men are more or less subject to the weakness which it portrays, has inserted in the laws of our country the provision that our chief magistrate shall not, while in office, receive a gift at the hands of foreign powers; evidently fearing the effect which it might produce upon his decisions. Here, then, is a moral which we shall do well to pause and ponder. It is this: Gifts are among the most powerful influences either for good or ill. Is there a man whose well-being you earnestly desire, and yet whom you find difficult of approach? It is barely possible that you may reach that man in the manner under consideration, and, by some outward token of esteem, to win his confidence to that extent, that you may be able to do him the good you so earnestly desire. In this way thousands have been successfully approached, and judiciously led to Christ, who would otherwise have been reached with great difficulty, if at all. Happy would it be if this were all the truth. Unfortunately, however, there is a dark side to this question. We speak not of those who have systematically employed this principle under consideration in the political and judicial world, by resorting to bribes, subsidies, &c. &c.; but we have more especial reference to the mischief which has been wrought by this means to the cause of God. It is one of the misfortunes of the system of supporting the ministry, generally followed at present, that preachers are largely dependent for their maintenance upon the contributions of the very men whose sins they are, by their office, called upon to condemn in the most unsparing terms. This being the case, it would not unfrequently occur—if these men were faithful to their sacred trust—that those who, by virtue of their wealth, have, in many instances, control of the church in such matters, would cause the fearless servant of God, who should use the plain language of scripture, “Go to, now, ye rich men, weep and howl, for your miseries, which shall come upon you,” as it was employed anciently, to feel that they are their masters, by withholding from them the very bread which is necessary to their existence. Alas! for religion, therefore, that testimony, which should ever come from the Christian pulpit in the spirit of an uncompromising warfare upon sin, wherever found, is tempered to suit the ears of men, who, ignorant of the principles of the gospel of that kingdom which is promised to “the poor of this world, rich in faith,” have practically said to this class, “Stand thou there, or sit here under my footstool;” while to him who wears the gold ring and the costly apparel, are addressed the more welcome words, “Sit thou here in a good place.” Turning now, for a moment, from the popular churches of the present time, let us consider the relation which our denomination sustains to this subject. So far as our ministers are concerned, they are happily preserved, by the operations of our tithing system, and by the fact that they are generally itinerants, from the necessity of catering to the tastes of any, in order to guard against the loss of salaries sufficient for their maintenance. As matters are at present administered among us, it would be impossible for any evil-disposed person to deprive them of just compensation for their services until they had first corrupted the whole conference to which they belong. If, therefore, any one of them shall prove recreant to the sacred trust which has been committed to him, by failing to denounce wrong, wherever and in whoever found, he can never plead in justification of his course, that he was compelled to it in order to secure his livelihood; but will be forced to admit that his fault originated in that which is even a lower and baser motive, namely, that moral cowardice which induces men to exert themselves to please, simply for the sake of pleasing. Are we, then, an exception to the rule? Have we at last found a system so complete that we are entirely protected from the danger of an abuse of gifts? We fear not. This matter is not one which is confined altogether to the pulpit; the pew is also interested in it. Have you read the noble protest of Eld. Butler against the daily increasing conformity to the world in matters of dress, which is manifested among us? Is it true that we are steadily drifting away from that simplicity in those matters, which characterized our people in former days? These are questions which are worth the pondering. The wearing of gold and costly apparel, which is so clearly spoken against in the New Testament, cannot be indulged in, without grieving and driving from the heart the Spirit of God. So true is this, that you may take the history of any denomination and you will invariably find, that the days of their purity and power were those in which its members, while seeking for neatness and taste, studiously guarded against everything like ornamentation or extravagance in their wearing apparel. As an illustration of this, instance the followers of John Wesley. Within the memory of very many who may read this article, it would have been difficult, if not impossible, for one to cross the threshold leading to the chamber of a Methodist love-feast, with a gold ring glittering upon the finger or a breast-pin upon the bosom. How very different now. And yet the change in practice is not more decided than that in condition. The denomination in question, so far as its influence for good is concerned, is, when contrasted with the past, like that of decrepit old age, when set over against the vigor and strength of early manhood. I will not stop here to inquire whether this was the cause, or is the consequence of their fall. It is immaterial to the issue. If it were the former, then certainly it should be avoided. If the latter, then it is the fruit of a corrupt heart, and must necessarily be pernicious. What we wish to determine is this: how have these results been brought about? Having done this we can apply the remedy. So far as other sects are concerned, we cannot speak so confidently. But as it regards our own denomination, we have given the matter considerable attention, and as the result of our observation have decided in our own mind, that the difficulty with us is generally attributable to one of four things. The first among them is, inherent pride of heart, and consequent love of display. The second, is the fact that many, instead of taking the Bible for their rule, while thinking and acting for themselves, do, on the contrary, allow themselves to be led by the example of others. Thirdly, the use of imitations, such as jewelry manufactured from oroide, which bears so near a resemblance to the genuine, that in nine cases out of ten, it is mistaken for it, thus inducing the beholder to believe that the owner is favorable to the wearing of gold. Fourthly, many who would not resort to these things, as a matter of personal choice, are led to do so by an injudicious presentation to them of articles of wearing apparel, and ornaments, which are contraband in the gospel. That the first three of the above propositions are correct, will not be disputed. That the last is equally sound, we are well satisfied as the result of close attention. So often have we seen this demonstrated, that we do not hesitate in stating our conviction that it is the settled purpose of our great enemy, if it be possible, to strand us upon this rock. Again and again have we watched his maneuvering—while operating through unconsecrated persons, who had an itching to indulge in forbidden articles, and yet had not the courage to do so, unless they could first see them put on by some one of influence and standing—until finally they have been persuaded through his wiles to compass their object, by donating to the individual in question, the very things which themselves had coveted, even though for this purpose it were necessary to start a subscription paper, thereby calling to their help those who, in the honest liberality of their souls, never dreamed of the corrupt end to which they were invited to contribute. Another method by which the same end is reached, is as follows: A young gentleman or young lady is the object of esteem and love, on the part of some one who wishes to give outward expression to that regard. The first question which naturally presents itself is, how shall this be done? So far as money is concerned, its use, under such circumstances, would, with our present notions of propriety, be looked upon as vulgar. A happy thought presents itself. The person has in his possession a gold watch, or chain, or ring, or pin. It is true that they have been laid aside, because of an undefined notion that perhaps the wearing of them was not altogether right. But he is not quite sure that he may not be mistaken in this after all? At any rate, why should he act as conscience for another? The one who is to receive them is not compelled to put them on. Should he see fit to do so, he can deposit them safely in the bureau-drawer, and every time his eye rests upon them, they will present a fitting memento of the affectionate and enduring regard of the donor. With such logic, the voice of conscience is stilled, and the articles are presented, and accepted. Now follows the counterpart of this matter. The person receiving them, is touched by these tokens of friendly esteem. What disposition ought he to make of them? Nothing was said, at the time of their presentation, respecting the misgivings of the donor. Such an allusion would have been very ungraceful. The conclusion is therefore necessary, that they were given in perfectly good faith, and the recipient, as a consequence, reasoning that the individual who donated them designed that they should be put to their customary use, and fearing lest he might be regarded as ungrateful, should he fail to do so, at last decides that, as a matter of courtesy, he will wear them for a short time, at least. They are therefore put on, with a certain degree of uneasiness. This, however, is measurably relieved, by the practice of announcing to each one of the brethren, as he meets them in order, that he never would have thought of expending money for such things, but these had been received as a gift from so and so. Time passes. Familiarity with the articles, removes all compunction; and now, wearied with endless explanations, they are worn as a matter of course. Others observe his practice, and unacquainted with the history of the matter, or, if not, feeling that it affords no justification for the course pursued, legitimately conclude, that he is, after all, in favor of indulging in such extravagances. As the result of this conclusion, he being a man of standing and intelligence, he casts the whole of his moral influence in favor of a practice clearly denounced in the word of God, and the young and the weak stumble over him into perdition. Thus much for the occasion, to a large extent, of our difficulties and dangers. Now for the remedy. What shall be done to avoid the threatened calamity? The first impulse would be that of resorting to a system of discipline, which, by rigid execution, would compass the end desired. There are, however, difficulties attending this process, which are by no means insignificant. We now recollect of but one denomination which, for many years together, has succeeded in checking this universal tendency to conform in dress to the usages of men of the world. We speak of the Friends. If we are rightly informed, they make these things matters of test; or at least, have done so until recently. But while their system has been a success in one direction, it has been measurably a failure in another. Their adoption of a uniform to be worn by all ages, sizes, complexions, &c., &c., has its disadvantages. With it, there is no opportunity for the exercise of judicious taste, in the selection of appropriate colors. Nor does it afford opportunity for slight variations which will enable them to avail themselves of the10various real improvements, which are occasionally introduced. In fine, their present dress has not the advantage of superiority in any considerable respect; and is, on the whole, in many particulars, outlandish and offensive. A nearer approach to the usages of the age would bring with it many advantages. Before following their example, excellent as it may be, in some particulars, it seems to us that we should do well in making an extraordinary effort to attain our object in some other way. While we are not prepared to say that a willful disregard of New-Testament teaching upon this subject might not afford good cause for church labor under some circumstances, we incline to the opinion that a little more latitude, in some directions, than is allowed by the Quakers, might with safety be granted. At all events, we hope to see a united effort, on the part of preachers and people, for the attainment of the desired reform. Let a sentiment be created among us, and fostered at all times, which shall be so strong in its opposition to these innovations that there can be no mistaking its tone and temper. And while we avoid that other extreme, which confounds simplicity with neglect, and plainness of dress with untidy and slovenly appearance, let us struggle manfully for the maintenance of a true position upon this subject. As we have seen that the real source of our troubles lies in pride of heart, let us all seek for a new and thorough conversion to God, and learn of “Him who was meek, and lowly in spirit.” Again, as the second cause of our troubles was found to lie in a disposition to follow the examples of those who were unworthy to be thus honored, “let us not compare ourselves among ourselves,” but let us conform in all respects, to the great pattern which is presented to us in the Son of God. We have so much confidence in the religious instincts of our people, that we believe there is hardly one among them who is not capable of reaching a correct solution, in his or her individual case, in everything which relates to this subject, in the application of the plainest and easiest gospel principles. Let every one, in deciding what may and what may not be worn, propound to himself this simple inquiry: Were the Lord Jesus Christ now on earth, should I expect to see him arrayed in this manner? This done, we believe that we shall, in the majority of cases, reach conclusions which will at once be uniform and correct. Let us test it for a moment. Who among us are so ignorant of the character of the humble man of Nazareth, as presented in the Scriptures, that they would, for a moment, think it compatible with their idea of consistency between his teachings and practice, to picture him, in their mind’s eye, as walking among men, if now living, while sporting a gold watch suspended by a massive gold chain? Who would expect to see his fingers adorned with numerous and glittering gold rings? Who would look upon the sacred vestments in the anticipation of seeing them studded with ornaments? Who that has read those touching remarks of his respecting the Baptist, and his allusion to the fact “that soft raiment is found in kings’ houses,” would ever expect to see him arrayed in an extravagant manner? And, on the other hand, whose mind does not revolt at the thought of associating his sacred presence with uncleanness, untidiness, or slovenliness in dress? When we come to examine the matter, we shall reach the conclusion, as we have remarked above, that there is, after all, but little difference among us, as to how the reputed son of Joseph and Mary regarded these things. We are united in the conviction that he must have been a person occupying a position in this matter, between the two extremes. He was neither neglectful of his personal appearance, nor was he characterized by that vanity which takes especial delight in display. He was well but plainly dressed. What has been said of him might, also, with equal propriety, be stated of his followers. Who would for a moment suppose, that either Peter or Paul—the one charged with the gospel to Israel, and the other with it to the Gentiles—could ever have yielded to a vain love of ostentatious show, after having penned such words as the following: “Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.” 1 Peter 3: 3, 4. “In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with braided hair, or gold, or pearls, or costly array; but (which becometh women professing godliness), with good works.” 1 Tim. 2: 9, 10. Finally, adopting the verdict which has been pronounced by men of sense everywhere, against the wearing of bogus resemblances of a pure article, as being too grossly vulgar to be indulged in under any circumstances, and as we have seen that much of our backsliding has been occasioned by an injudicious distribution of improper tokens of friendship and regard, let us, while guarding our own practice in the matter under consideration, see to it that we do not become guilty of corrupting others, by our presents. These things done, though we may not be in the full possession of, we shall, at least, have entered upon the highroad, which, in these matters, leads to, the favor of God. A PRESENT-TENSE VERSION OF AN OLD, FAMILIAR HYMN.
By R. F. Cottrell
None should attempt to live on past experience. Oh! how happy are they
Who their Saviour obey,
And have laid up their treasure above;
Tongue can never express
The sweet comfort and peace
Of the soul that abides in his love. That sweet comfort is mine,
Since the favor divine
I received through the blood of the Lamb;
Since my heart has believed,
What a joy I've received,
What a Heaven in Jesus' name. 'Tis a Heaven below
My Redeemer to know;
And the angels can do nothing more,
Than to fall at his feet,
And the story repeat,
And the lover of sinners adore. Jesus all the day long
Is my joy and my song;
Oh! that all to this refuge might fly!
He hath loved me indeed,
He did suffer and bleed,
To redeem such a rebel as I. On the wings of his love,
I am carried above
All my sin, and temptation, and pain;
May I ever believe,
And by sin never grieve,
And cause him to suffer again. Now I'm joyful in hope,
And by faith looking up
To the mansions where Jesus is gone;
And my spirit doth burn,
As I wait his return;
Soon, I know, that glad morning will dawn. The Prospects of the World.
Some twenty or twenty-five years ago, the idea got into the heads of large numbers of enthusiastic people, that an era of peace and peaceful progress, or a sort of millennial era, was about to dawn upon the world, and that nations, having at last realized the evils and folly of war, would henceforth dwell together in pacific fraternity of humanity, advancing in civilization from one step to another, and placidly enjoying the fruits of knowledge, science, freedom, and Christianity. Everybody of mature age must remember the hopes that were then excited. We heard eloquent orators, after dilating upon the “horrors of war,” argue that nations were now too highly enlightened ever again to engage in such sanguinary and ruinous struggles as had previously disgraced the human race. Poets began to celebrate, in lofty strain, the approach of the era of universal peace. The pulpit was full of hope that the predictions of the ancient Hebrew seers were at last about to be fulfilled. The newspapers argued that the spread of intelligence and knowledge would render wars impossible, and that the progress of national acquaintanceship would result in universal fraternity. “Peace Societies” were established in all civilized countries, and meetings to promote the “peace cause” were attended by enthusiastic multitudes. Statesmen began to see that wars were necessarily damaging, and spoke of the establishment of international courts of adjudication, or a “Congress of Nations,” where the principles of justice and public welfare might be brought to the settlement of all disputes. It seemed that at last the happy day was about to dawn, when, as Robert Burns had sung, “Man to man the world o’er,
Would brothers be, and a’ that.” Or, as the angel had proclaimed, there should be “peace on earth, and good-will to man”—the happy time foreshadowed by Tennyson when he “Dipped into the future, far as human eye could see,
Saw the vision of the world, and all the wonders that would be,
Till the war-drum throbbed no longer, and the battle-flags were furled.” But how, in the meantime, has the splendid prospect then held out to us been realized? Alas! hardly ever, in the history of this war-blasted world, has there been more continuous war than in the past twenty years, or the years which immediately followed the time of these glittering predictions of universal peace. Hardly ever, if ever, in the sanguinary annals of the human race, have there been, in an equal period of time, wars more destructive than the six or eight gigantic struggles since waged by the civilized nations of the earth—the most highly civilized nations. The statement may appear startling, but we do not make it carelessly. Let us briefly indicate the wars of our time, as they have lately been accurately collected by a writer to whom we owe the leading idea of this article. First, after the popular revolutionary struggles of 1849, came the Crimean war of 1854, when Great Britain, France, Turkey, and Sardinia, were arrayed against Russia, which lasted two years, in which there were sanguinary battles at Balaklava, Inkermann, the Alma, the Malakoff, and other places, and which ended in the humiliation of Russia after the czar had died broken-hearted. Three years later, or in 1859, came what was termed the Italian war—when France and Italy were arrayed against Austria—which was of but few months’ duration, but in which mighty battles were fought with immense carnage—battles like Solferino and Magenta, at the former of which forty thousand men were killed or wounded—and which terminated in the humiliation of Austria, and her loss of her Italian province of Lombardy. Next in order came the American civil war of 1861, one of the most stupendous and destructive wars in the history of the human race, which was of four years’ duration, in which not less than four millions of men fought, and half a million were killed or wounded—a war of a hundred great battles, from Manassas to Donaldson, from Vicksburg and Chattanooga to Petersburg and Richmond. Less than two years after its close came the great war of Prussia and Italy against Austria in 1866, a war which lasted less than half a year, but in which one of the greatest and most sanguinary battles of modern times was fought, the battle of Sadowa, in which nearly forty thousand men were killed or wounded; a war which resulted in the humiliation of Austria and her exclusion from the German Confederation. Next in order of time comes the tremendous war, fearful in its carnage, profound in its results, which broke out in July of last year, between Germany and France—a war illustrated at Weissenburg and Gravelotte, Metz and Sedan, the siege of Strasburg and the siege of Paris—a war of huge battles, in which twenty thousand, forty thousand, sixty thousand men were killed or wounded—a war which ended in the destruction of the formidable army of France, in the overthrow of the dazzling but demoralized empire of the Third Napoleon, and in the seizure, by the victorious Germans, of the eastern provinces of France. Next and last in this brief review, comes the horrible war which raged around Paris in the present year, from the beginning of March to the close of May. All we mean to say about this most cruel and savage of wars is, that it has just been fought in Paris, the “capital of civilization”—city of splendor and luxury, art and science, of polish and elegant manners, of gardens and boulevards, galleries and libraries—city of a thousand newspapers—city of cosmopolitan attraction and illustrious history. It was in “gay Paris” that the most ferocious of modern wars—a civil war, at that—has just been fought. We will say nothing of the other wars of the last twenty years—the sanguinary war carried on by the British Government in the East Indies from 1857 to 1859—the war of France and Great Britain against China in 1860—the Maximilian war in Mexico from 1862 to 1866—the Danish war in 1865—the Paraguayan war in 1866, or other minor wars that might be mentioned. We have already shown, to a sufficient extent, how sanguinary has been the record of the human race for the last twenty years. These numerous and baleful wars came upon the world while yet eloquent orators were dilating upon the “horrors of war,” and philanthropists were proclaiming the advent of the era of universal peace, and peace societies were making their demonstrations, while the telegraph united the nations, and science was constantly winning new triumphs, and industry, commerce, and invention, were ameliorating the condition of the human race, and freedom and knowledge were spreading, and the principles of justice and Christianity appeared to be gaining new power over nations and governments. Mankind had just begun to enjoy the prospect of universal and perpetual peace and fraternity—had just begun to dream of the golden age, when the devouring flames burst forth nearly over the whole earth.—Scottish-American Journal. The Two Evenings.
By C. H. Bliss
THAT the Bible recognizes two evenings is clearly shown from two or three passages. In the margin of Ex. 12:6 we read the following language, “Between the two evenings.” The passover was to be slain during this time. How could this be if the Bible recognized only one evening, as some affirm. But the most striking example is found in Matt. 14:15–23. In verse 15 we read: “And when it was evening his disciples came to him, saying, This is a desert place. Send the multitude away, that they may go into the villages, and buy themselves victuals,” &c. We then learn that Jesus took the five loaves and two fishes which they had with them, and divided them among the people, and they all ate and were filled. He then sent the multitude away, and in verse 23 we read: “And when he had sent the multitude away, he went up into a mountain apart to pray. And when the evening was come [of the same day] he was there alone.” Here, two evenings are plainly recognized, and it is also plain that one began much later than the other; hence, we conclude that this last evening must have been the true evening, which ever began at sunset and marked the11beginning of the next day. See Gen. 1; Lev. 23:32; 22:6, 7; Josh. 8:29; Mark 1:32. In regard to the first evening the Bible does not tell us just when it began; but according to history it commenced about three o'clock. See Bible Dict. Art. Evening. C. H. BLISS. The Importance of Manners
“MANNERS,” says the eloquent Edmund Burke, “are of more importance than laws. Upon them, in a great measure, the laws depend. The law can touch us here and there, now and then. Manners are what vex, or soothe, exalt, or debase, by a constant, steady, uniform, insensible operation, like that of the air we breathe in. They give their whole form and color to our lives. According to their quality they aid morals; they supply them, or they totally destroy them.” Gathering with Christ.
By Catherine Lindsey
He that gathereth not with me scattereth abroad. These solemn words of exhortation were spoken by the Saviour to his disciples while he was yet with them, and show very forcibly that none of his followers can remain neutral in the Christian warfare. Each must be a hero in the strife, or else a traitor to the cause of his Master. Yet how many who profess to be servants of the King of kings stand idly looking on while the battle between truth and error goes fiercely on, not daring to take a decided stand for the right for fear they may be called to suffer reproach for the truth's sake! They feel no special call to heed the Saviour's injunction to be up and doing, to labor while the day lasts; for the night cometh when no man can labor. No burden for souls perishing in sin and ignorance all around them ever disturbs the complacency of those individuals. They seem to think that all that is required of them is merely to assent to the truth, and let others do all the work of combating error. They will come in, when the victory is won, for a share in the spoil, without any share in suffering the shame and reproach of the cross. They forget the bloody sweat and agony of Gethsemane, the crown of thorns and the mockery of Pilate's soldiers, and the agonizing scenes of the crucifixion when the sins of the world lay heavily on the suffering Saviour, when even the Father turned away his face from his suffering Son, and he poured forth the anguish of his soul in that agonizing cry, “My God, my God, why hast thou forsaken me?” They never seem to realize that the servant is no greater than his master, and that in order to reign with Christ we must first suffer with him. Dear brethren and sisters of like precious faith, how many of us are awake as we should be to the importance of these solemn truths? We profess to believe in the soon coming of our Saviour to redeem his people; yet how many feel the same interest in present truth that we feel in the transitory things transpiring around us? It is very easy for us to look at the corrupt state of the popular churches of the day, and, Pharisee like, thank God that we are not in darkness as they are. But it is also well to remember that if with so much greater light we show no better fruits of righteousness than they, so much greater will be our condemnation; for to whom much is given, of the same will much be required. Meroz was cursed because the inhabitants thereof did not come up to the help of the Lord against the mighty. We do not read that they did aught to hinder Israel, yet because they remained idle and indifferent to their cause, the Lord pronounced a special curse upon them. And as the things written aforetime were for our admonition, it becomes us to look well to our ways lest we be weighed in the balance and likewise be found wanting in the coming day, because, like that city, we did not come up to the help of the Lord against the mighty. CATHERINE LINDSEY.
Florence, N. J. Christ the First Fruits.
By H. A. St. John
THE Scriptures clearly teach that Christ is the first fruits of them that slept. “How can this be,” says one, “if Moses was raised from the dead”? The difficulty in the mind of the questioner, is in supposing that in order for Christ to be the first fruits, he must be the first raised from the dead. To my mind, this is not necessary. Lazarus, the widow’s son, and others, were raised from the dead before Christ was; and I cannot see that it would relieve the difficulty if Moses was not raised, even though it were true that the other cases mentioned were not raised to immortality. I suppose it will be admitted that no one ever has been, or ever could be, raised from the dead, either to mortality or immortality, but by virtue of the resurrection of Christ. Enoch and Elijah were translated, experienced a change equivalent to a resurrection from the dead, they put on immortality and that too before Christ rose. Most certainly it was by the death and resurrection of Christ, that they could thus have mortality swallowed up of life. Christ was the first fruits to them. The resurrection of Christ on the sixteenth day of the first month, was the antitype of the offering of the first fruits on the sixteenth day of the first month, the second day of the feast of the passover. Upon this day the priest waved before the Lord a sheaf of barley, in behalf of all the congregation of Israel. This sheaf representing Christ, was a sample, and the first fruits, of the harvest. But I would not infer from this that it was the first sheaf reaped or if this were the case, it would not necessarily follow that it was the only one reaped, when it was waved before the Lord. Christ is the first fruits, in that he is the resurrection, and the life, John. 11:25; and a sample of those that come up in the first resurrection. 1 Cor. 15:23. But further, Christ is the life-giver; his blood alone can atone for sin; and by his death and resurrection only, can any receive eternal life. Notwithstanding this is the truth, two, at least, of the fallen sons of Adam, received immortality, and were glorified in Heaven, long before Christ died, and before his atoning blood was spilled: would this be? Evidently, because they had living faith in a Saviour to come, and because Christ was as a “Lamb slain from the foundation of the world.” Rev. 13:8. Yes, from the very beginning, as soon as the plan of salvation was devised, in the purpose of God, Jesus was as a Lamb slain. From the very same time, and in the very same sense, he was as the first fruits, resurrected from the foundation of the world. It is a cheering thought that like as Christ was raised from the dead by the glory of the Father, even so they also which sleep in Jesus shall rise at his coming, and be like him, for they shall see him as he is. Reader, do you desire to awake with the likeness of Christ in the morning of the first resurrection, or to be changed to immortality? If so, you must now become like him in spirit, and in character, and then you will receive the finishing touch of immortality, and go to dwell in the society of the redeemed in the realms of glory. Reward of the Overcomer.
By H. F. Phelps
AN overcomer is one who vanquishes or surmounts. He vanquishes all his foes. He surmounts all difficulties that may come between himself and the object sought. Those who are truly overcomers, go clear through, overcome to the last, and they enjoy the final reward. What is to be the reward of those who are found overcomers in the Christian race? We may, perhaps, form a very faint idea by reading some of the promises. And yet when we read what Paul says, “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love him,” we learn that even our imaginations must come far short of the reality. But yet we read again, “But God hath revealed them unto us by his Spirit.” Then we would thank God, and try by faith, to lay hold of the promises, and catch a faint glimpse of the great and final reward. Although we have many obstacles to meet, yet it is possible to overcome; for Jesus says, John 16: 33: “In the world ye shall have tribulation; but be of good cheer; I have overcome the world.” But why be of good cheer? Because as he has overcome, it is possible for us to overcome also, even as John says, in his first epistle, chapter 4: 4; 5: 4: “Ye are of God, little children, and have overcome them; for greater is he that is in you, than he that is in the world.” “For whatsoever is born of God overcometh the world; and this is the victory that overcometh the world, even our faith.” But those promises which especially send joy and courage to the heart of the believer, are the words of Jesus himself, spoken by his angel unto his servant John. Rev. 2: 7, 11, 17, 26; 3: 5, 12, 21; 21: 7: “To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.” “He that overcometh shall not be hurt of the second death.” “To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.” “He that overcometh, and keepeth my works unto the end, to him will I give power over the nations.” “He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before his angels.” “Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God; and I will write upon him my new name.” “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.” “He that overcometh shall inherit all things; and I will be his God, and he shall be my son.” Oh! who would not enjoy such honors. Oh! to have my name confessed before God, and before the angels. Oh! to be clothed with white raiment, which is “the righteousness of Christ.” No wonder that all tears will be wiped away, unless it may be those of joy. Let us renew our vows unto God, and strive to press on. Why need we be discouraged? Press on. The prize is but a little way in the future. A few more fierce struggles, and all will be over. Then, oh! then to be crowned; to be fed with the manna, with the fruit of the tree of life; to be deprived no more of these glorious blessings. Oh! it is worth far more than all this world can give. The riches, the pleasures, the comforts, the joys of this life, which are not to be despised, sink in my estimation so far that it seems to me I can yield them all for the reward of the overcomer. H. F. PHELPS.