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Review and Herald, Vol. 24, No. 19.

Sanctification: or Living Holiness

Review and Herald

Oct 4, 1864

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Oct 4, 1864

Sanctification: or Living Holiness.

By Daniel T. Bourdeau

BY ELD. D. T. BOURDEAU.
(Continued.)

THE WORKING FACULTIES.

As God does nothing in vain, it is reasonable to believe that these faculties were made to be exercised. Accordingly the Sacred Record informs us that when the Creator had formed man, he took him and put him into the garden of Eden to dress it and to keep it. Gen. ii, 15.
Physical labor was appointed before the fall, and must have been designed to meet the wants of men. The organization of man is such that he needs to exercise his working faculties; and he cannot neglect to do this without sustaining a loss. It does not require a labored argument to prove this. Reason, common sense and experience teach that the digestive organs demand the exercise of the working powers, and that proper physical exercise helps in conveying the nutritive properties of food into the different parts of the system, and in imparting vigor, strength, and health to the body and the mind. Hence as a general thing, the laboring classes, especially those who exercise out of doors, are stronger physically, and enjoy better health, than persons of sedentary habits.
But notwithstanding this, it is a lamentable fact that there is in the masses of the present age, an inclination to shun physical labor. It is by many considered a disgrace to engage in manual labor or other physical exercise. Many would be ashamed to be seen working with their hands as old-fashioned people used to do. And strange to say that in many instances even those who have labored hard to get above want, will partake of this spirit and encourage the same in their children. Under this influence children think that they cannot be gentlemen and ladies if they work physically, and they will either spend their time in idleness, and grow up as it were in the shade, without getting the power of endurance, and without obtaining the experience they so much need, and which would prove a blessing to themselves and to others; or they will select a vocation that does not require physical exertion, but calls into exercise the mental faculties. Some of these delicate children are encouraged to engage in literary pursuits. They are perhaps told that it will be better for their health. They engage in their studies, overtax the mind, and are very careful to exercise as little as possible with their physical powers. The result is that some die before they have completed their studies, and not a few of those who gain their object are left with shattered nerves and a ruined constitution. And how much benefit and comfort can they derive from all their knowledge? It is of but little use to them, and they lack the very thing they need to communicate it to others, viz., vigor and strength of body and mind.
In the name of reason and Scripture, we enter our protest against such a spirit and such a course. We would not lightly esteem knowledge, or discourage in others a desire to pursue proper studies. Let useful knowledge be eagerly pursued and cherished. But the most useful knowledge is that which pertains to our duty, and we cannot understand our whole duty unless we have a certain knowledge of the nature and functions of the prominent faculties of our beings and the relations they sustain to each other. Let the mind be cultivated, but let not the body be neglected. In order that we may excel in the study of any subject and advance in knowledge, it is necessary that we possess health and vigor of mind. Now the health of the mind depends much on that of the body, and physical exercise assists in promoting the health of the body. Hence the greatest and most useful men that have lived have been careful to cultivate and exercise their physical faculties.
Ashamed to labor physically, while physical labor is appointed by the Creator, and is so beneficial to man! It would be far better to be ashamed of the least inclination to shun physical labor, and of the shameful consequences resulting from idleness. Better be ashamed of leaving the way marked out by God and approved by reason and experience, to pursue a course opposed to God, reason, and common sense, and destructive of health and happiness.
Those who think it a disgrace to labor with their hands would doubtless be ashamed of Christ, and many holy men and women spoken of in the Scriptures; for they engaged in manual labor. Christ was a carpenter, and we understand that this was one reason why the Jews were offended at him. They said, "Is not this the carpenter, the son of Mary? . . . And they were offended at him." Mark vi, 3.
The great apostle to the Gentiles was a tent-maker, and was not ashamed to work with his hands. Physical labor was not a hindrance to him in his work, but rather made him more successful in advancing the cause of truth. As he labored with his hands, or traveled on foot in imitation of the example of his divine Master before him, he showed that he was actuated by unselfish principles, set an example for his brethren to follow, and had the satisfaction that he did what he could to supply his wants and the wants of others. He could say, I have coveted no man's silver, or gold, or apparel. Yes, ye yourselves know that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, "It is more blessed to give than to receive." "For ye remember, brethren, our labor and travail; for laboring night and day, because we would not be chargeable to any of you, we preached unto you the gospel of God." "Neither did we eat any man's bread for naught; but wrought with labor and travail night and day, that we might not be chargeable to any of you: not because we had not power, but to make ourselves an ensample unto you to follow us." Acts xx, 33–35; 1 Thess. ii, 9; 2 Thess. iii, 8, 9.
When man had fallen, God cursed the earth, thus making it necessary for man to labor more to maintain his existence. The solemn mandate from God was, "Cursed is the earth for thy sake; in sorrow shalt thou eat of it, all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat of the herb of the field. In the sweat of thy face shalt thou eat bread till thou return unto the ground." Gen. iii, 17–19.
This judgment was mixed with mercy. It was a blessing to man that God added to his labor after he sinned. As man labored in the sweat of his face, he would be more apt to remember his shameful fall, and would be less inclined to devise and practice wickedness. On the same principle it is wiser for people now to labor than to remain in idleness. If children generally were taught to delight more in manual labor, their minds would not be so liable to wander from the path of virtue, and they would be more easily kept from pursuing a course that has ruined thousands of promising children and youth, and brought so many parents and guardians to shame.
And would not the same principle work well with elder persons who do not love industrious labor? Think of the base and enormous crimes which are practiced in this generation to avoid labor. Think of the extremes to which many go in speculation. To many of this class the following good advice of Paul would apply well: "Let him that stole, steal no more, but rather let him labor working with his hands the thing which is good, that he may have to give to him that needeth." Eph. iv, 28.
Idleness and effeminacy are forbidden, while labor and industry are encouraged, by the word of God. Paul exhorted his brethren to not be slothful in business, to learn to maintain good works (or profess honest trades, margin,) that they be not unfruitful, and commanded that if any man would not work neither should he eat. Rom. xii, 11; Titus iii, 14; 2 Thess. iii, 10. He also declared that no effeminate shall inherit the kingdom of God. 1 Cor. vi, 9.
Says Solomon, "He becometh poor that dealeth with a slack hand; but the hand of the diligent maketh rich. He that gathereth in summer is a wise son; but he that sleepeth in harvest is a son that causeth shame." "The soul of the sluggard desireth and hath nothing:but the soul of the diligent shall be made fat." "Slothfulness casteth into a deep sleep and an idle soul shall suffer hunger." "The sluggard will not plow by reason of the cold: therefore shall he beg in harvest, and have nothing." "I went by the field of the slothful, and by the vineyard of the man void of understanding; and lo, it was all grown over with thorns; and nettles had covered the face thereof; and the stone-wall thereof was broken down. Then I saw and considered it well: I looked upon it and received instruction. Yet a little sleep, a little slumber, a little folding of the hands to sleep: so shall thy poverty come as one that traveleth; and thy want as an armed man." Prov. x, 4, 5; xiii, 4; xix, 15; xx, 4; xxiv, 30–34.
Solomon's advice to the sluggard is as follows: "Go to the ant, thou sluggard; consider her ways, and be wise: which having no guide, overseer, or ruler, provideth her meat in the summer, and gathereth her food in harvest. How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep?" Prov. vi, 6–9.
Eze. xvi, 49, 50. "Behold this was the iniquity of thy sister Sodom, pride, fullness of bread, and abundance of idleness was in her and in her daughters: neither did she strengthen the hand of the poor and needy. And they were haughty and committed abomination before me; therefore I took them away, as I saw good."
The above scripture supports the oft-repeated saying that a lazy person cannot be a Christian. He that is indolent and slack in temporal matters, is liable to be so in spiritual matters. He is not fully prepared to plow through the hardships connected with the Christian warfare, and cannot be successful in overcoming.
It is a source of encouragement to those who labor with their hands, that they can with industrious labor act an important part in advancing the cause of their Master. But pains should be taken to not overtax the body. While proper physical exercise is strengthening and invigorating to the body and the mind, excessive physical labor exhausts the physical and mental energies, and unfits us to engage in the worship of God.
The idea that we are living near the end does not constitute a sufficient reason to refrain from labor, as some have contended. It is rather a strong motive to induce us to do that which is conducive to our present well-being, and helps forward the cause of truth. We should not labor and plan to lay up treasures on earth; but we should labor and plan with reference to the end near, and to push forward the solemn work of the last message. Is health a blessing to be prized, and is it our duty to do what we can to preserve it? Then should we exercise our working faculties. Will the saints in the future state possess literal bodies, and strong physical powers to be used in performing delightsome labor? and is it a fact that the future state is soon to be ushered in? Then is it reasonable and consistent to cherish physical labor, and exercise the working faculties here.
(To be continued.)

Life's Contest.

FIGHT for the Truth, O soldier in life's battle, Though foes encompass thee on either side, Gird on thy breastplate and unsheath thy weapon, O'er error's hosts triumphant thou shalt ride. Dare to do right, the heavens bending o'er thee, Bear but this watchword on their shining arch, The "Higher Law" is written all before thee, Read and obey it on thine onward march.
The world has need of spirits true and fearless, Who dare to walk where duty leads the way, Treading life's path however sad and cheerless, Hoping through darkest night for dawning day, Has need of hearts like temples set in order, Where Justice ministers and Mercy pleads, Where Pity weeps and Love sits at the altar, Pouring out fullness for all human needs.
Thou hast no time to dream, the world is waiting For blows that thy strong arm alone can give, And weary souls watch at their prison grating, Till thou shalt break their chains and bid them live. Go tell thy brother that the strong are needed, Truth calls her champions to the open field, The ranks are thin, be ready for the contest, All that can armour wear or weapon wield.
[Sabbath Recorder.]

TOBACCO ON RELIGION

Tobacco-Using. No. 10.

TOBACCO ON RELIGION.

If paralyzing the native energies of the nervous system can impair mental and moral developments, then tobacco is doing its work of destruction on religious character. While it deadens the natural power, stability, and activity, of every nerve in the body, it puts a damper upon the developments of religious sentiment and feeling. Tobacco-users so abuse their spiritual energies in this respect, that they cannot conveniently carry out the form, much less apparent spirit, of religious services, without this ungodly agent. A social meeting for religious services, composed of tobacco users, deprived for several hours of that filthy companion, would be a dreary affair: there would be no signs of emotion except those of ungratified lust, and the Devil laughing over the victory he had won.
A deacon once said to me, in self-defence against my appeals to his conscience on the subject, "If I go to conference or prayer meeting without first smoking or taking a chew of tobacco with me, I cannot enjoy the meeting, I cannot speak or pray without it; the meeting passes like a dull and heavy task; I enjoy none of its exercises; and I long to have it close, that I may procure relief. But when I previously smoke or carry my plug of tobacco with me, I then can enjoy the meeting, can talk and pray, get good and do good, and all goes well."
My reply, in substance, was this: "Instead, deacon, of going to the social meeting under the inspiration of the Holy Ghost, depending on an agency to give you enjoyment, and freedom of feeling and utterance, you go there leaning on the inspiration of tobacco—an agency not from above, but from beneath—one that is 'earthly, sensual, devilish.'"
This is a perfect sample of the condition and feeling of thousands; and more or less of all tobacco-users. They so deaden the natural sensibilities of the body and mind, by using it, that they are not immediately susceptible of the impulses of the Holy Spirit, by which alone a true spirit of devotion and religious enjoyment are induced. Everything to them is insipid and lifeless, without their tobacco. They absolutely depend on its exciting properties to give them what they call spiritual life. Unless excited by its immediate use, they come under its paralyzing power, which disqualifies them for any and every calling in life. But so far from being under any proper religious feeling, or any influence of Divine energy, they have yielded themselves to the ensnaring and bewildering excitations of the Devil, through his great agent, tobacco. They are in a like condition with the liquor-drinker, who, under its exciting power, can talk eloquently on religion, and shed alcoholic tears of alternate joy and penitence.
The time was when the professed ministers of Christ were accustomed to make use of the unhallowed inspirations of alcohol to prepare and preach their sermons. Now their eyes are opened to its diabolical agency. No ecclesiastical council would now ordain a man who was addicted to his cups. But while they reject this, many hold on to the more deadly and soul-crushing agent, tobacco,—an agent, which, when compared with gradual rum-steeping, is making their souls and bodies more perfect slaves to earthly lust. And, besides being a more inveterate enemy to grace, it is a far more filthy sin against God.
Now, instead of giving to the mind the unhallowed inspirations of the intoxicating drink, they give themselves to the inspiring properties of tobacco. The more intently they study, the more they chew and smoke the deadly stuff. Instead of denying the flesh, that the Divine agency may fill the heart, quicken the mind, and guide the thought, they so indulge this sensual appetite as to paralyze the finer susceptibilities of the soul, and, in a degree, shut out the Spirit of God. For tobacco and the Holy Ghost can no more dwell together in the same person, than the Holy Ghost and alcohol. The tobacco more effectually and permanently bars out the Spirit from the inner temple of the man, than alcohol in moderation, because of its protracted sedative influences, which the former does not possess. And it not only embarrasses the indwelling of the Spirit, by beclouding the man's inner temple, but by defiling the outer temple. The Spirit of God not only chooses a pure heart, freed from the stains of unhallowed lusts, but a body free from the literal defilement of gross indifference and filthy physical habits.
While the mind occupies its earthly tabernacle, its vigor and activity depend much upon the healthy state of the vital forces. Consequently, when those vital forces are impaired, mental energy and durability are diminished. Our religious enjoyment and usefulness depend much on a healthful condition of the mental faculties. When the vital forces are depressed, comparative gloominess hangs over the mental and spiritual energies. In this way, spiritual despondency, or apathy, or both, are general attendants on a depressed state of the nervous system. Whatever, therefore, depresses the vital or electric forces of the body, depresses the forces of the soul. Tobacco's most destructive thrust is hurled at the very seat of vitality—the electric circulation of the nervous system. Here is its chief work of destruction to the body. And, while doing this, it is jostling the equilibrium and power of the mind, and destroying the vigor and animation of the soul.
The dream of an elderly lady may possibly illustrate this truth. She was professedly very pious, but allowed, for many years, her devotions to her pipe, like thousands in the church, to exceed her devotions to God. She was more sure not to forget her vows to this carnal appetite, than not to neglect her closet for prayer. One night she dreamed of an aerial flight to the regions of the spirit world, where not only her eyes could feast on the beauties of elysian fields, but where she could converse with perfected spirits. One of these she asked to go and look for her name in the Book of Life. He complied; but at length returned with a sad countenance, saying it was not there. Again she besought him to go, and search more thoroughly. After a more lengthy examination, he returned without finding it. She wept bitterly. But she could not rest till a third search should be made. After a long and anxious absence, he returned with a brightened countenance, saying it had, after great labor, been found; but that so deep was the covering which years of tobacco-smoke had laid over it, that it was with great difficulty that it could be discerned. She awoke, and found herself prostrated with weeping. It is not for me to say, whether there was, or was not, any Divine instruction in this dream; but it produced in the old lady a repentance from her evil habits, and a pious resolution henceforward to give unto God, not a divided, but a whole heart—to cast the idol at her feet, and lay no more of her time, and money, and vital energies, upon its unholy altar.
Tobacco stands in the way of Gospel impressions on the minds of unconverted men. It not only dampens Christian love and zeal, and lessens the spiritual enterprise of the church, but blunts the mental susceptibility of those who have never known the power of Divine grace. Any artificial excitement creates a barrier to impressions from the Holy Spirit. Alcoholic liquors, or opium, or any other excitants of like character, form insuperable obstacles to saving grace. Take two individuals alike in every respect, except that one narcotizes himself habitually with tobacco, and the one who is free from the habit, would be found far more impressible, under Divine influences, than the other. This would be found true, whether these influences were bestowed while the subject was under its immediately exciting properties, or under its ultimate narcotism. That this poison obstructs the intercourse of the Spirit, seems practically admitted by the generality of tobacco-using professors; for, as they are about to enter upon the duty of prayer, they always cast away their quid. They seem intuitively conscious that tobacco and the Spirit have no affinity. Therefore, when they are about to pray, they cast this devil out of their mouth.
What would be the effect of a man's preaching from the text, "Abstain from fleshly lusts which war against the soul," on the mind of an enlightened, common-sense congregation, with a plug of tobacco in his mouth, or being known as a smoker or snuffer of the weed? While he calls on them to put away unholy appetite, and save their money for the altar of Christ, he must put that most unholy and expensive oral lust forever from him. And while he would gain access to the hearts of an idolatrous world around him, he must persuade his church, who are the epistles of his ministry, to put away that idol which adheres closest to the flesh. For unconverted men will have very little confidence in the sincerity of ministers or churches, with all their professions of love for lost men, while they see, by demonstrative facts, that they will give more money, on an average, for a plug of Cavendish or a Principe, than to save a soul from hell.If the money spent by the church for this object, could be spent for Bibles and their distribution, what a mighty enlargement of means would at once be brought to bear upon the extensions of Gospel light!
Tobacco costs the church, every year, more than five times as much as is collected for sending abroad Gospel light into a benighted world. Nor is this expenditure simply a waste of the pecuniary means of the church, crippling its financial strength, but a waste of time and talent, and moral power. And if we reckon only the waste of money, while so much is needed for extending the triumphs of the cross, it reflects shame and disgrace on the whole Christian church. To think that the means for sending the Gospel to all the world would be more than five times what they now are, if the money paid for tobacco by professors of Christianity, were cast into the Gospel treasury, is enough to chill one's blood to the heart. O, shame on the church for their stupidity and sin, touching this thing! Instead of loving Christ and his Gospel with all the heart, and denying themselves every needless thing, especially every worldly lust and ungodly indulgence, in order to increase the Gospel fund, they are wasting money, time, and energies, for that "earthly, sensual, devilish" appetite for tobacco. They are, also, by their example, encouraging others in a habit which helps to close the avenues of the soul against the saving power of the Gospel; and are practically saying to ungodly men, that the self-denial of unnatural lusts is a non-essential or an impracticable grace.
The literal defilements of tobacco hinder the progress of Divine truth. Instances have occurred, in times of religious revivals, where individuals who were occupying the position of inquirers, were so disturbed with the tobacco breath of the minister or deacon, who was conversing with them on the subject, that they have made this objection against putting themselves any longer in the seat of the inquirers. Oh, let ministers and deacons put away a breath which resists the Holy Ghost, and nauseates the subject of its convicting power! The Devil casts infernal smiles on those professors who champ and puff this deadly essence; not merely because it paralyzes physical energy and shortens human life, but because it stupefies the native susceptibilities of the mind, and blunts the soul to the moral suasions of Heaven. Nay, he triumphs while he knows that its nauseous fumes choke up the gateway that leads to the kingdom of Christ, and become a "stench in the nostrils of Jehovah."
(To be Continued.)

What is the Truth?

This question should be earnestly propounded by every Christian; but the mass seem contented with the inquiry, "What is popular?" We should be willing to follow the truth irrespective of popular theology! Let the truth be what it may, or where it may, we should strive to be with it, at whatever sacrifice!! Tradition should not deter us from scrutinizing a search for this rare article, in this age of fables! Without pausing to ask, "Have any of the rulers believed," or noted Divines embraced, this or that sentiment, we should zealously prosecute the inquiry, "What is TRUTH?" The Saviour, in addressing the Father, gives this general answer: "Thy word is truth." Then let us appeal to that word for an answer to the following series of questions, relative to immortality.
1. Are men in possession of immortality? Ans.: "The King of kings and Lord of lords; who ONLY hath immortality."—1 Tim. iv, 15, 16; Rom. ii, 7.
2. When will the saints obtain immortality? Ans.: "At the last trump this mortal must put on immortality."—1 Cor. xv, 52, 53.
3. Are saints recompensed at death or at the resurrection? Ans.: "Thou shalt be recompensed at the RESURRECTION of the just."—Luke xiv, 14; Rev. xi, 18; Matt. xvi, 27; Rev. xxii, 12.
4. Are saints to be recompensed in Heaven or on the earth? Ans.: "Behold the righteous shall be recompensed in the EARTH."—Prov. xi, 31; Rev. v, 10; Matt. v, 5; Ps. xxxvii, 11; Matt. vi, 10; Dan. vii, 27; Rev. xi, 15.
5. Are the dead conscious or unconscious? Ans.: "The DEAD KNOW NOT ANYTHING."—Eccl. ix, 5; Ps. cxlvi, 4; Isa. xxxviii, 18; Eccl. iii, 19.
6. Are departed saints now celebrating the praises of the Lord? Ans.: "The dead praise NOT the Lord."—Ps. cxv, 17; Eccl. ix, 6; Ps. vi, 5.
7. Are the patriarchs in Heaven? Ans.: "David is NOT ascended into the heavens."—Acts ii, 34; John iii, 13.
8. Have the prophets received their reward, or does it await them at the judgment? Ans.: "The time of the dead that they should be judged, and that thou shouldst GIVE REWARD unto thy servants the PROPHETS."—Rev. xi, 18; Ps. xvii, 15.
9. Have the apostles gone to Heaven? Ans.: "As I said to the Jews, Whither I go ye cannot come, so now I say TO YOU" (apostles).—John xiii, 33; 1 Tim. iv, 16.
10. Are saints crowned at death, or at Christ's coming? Ans.: "When the Chief Shepherd SHALL APPEAR ye shall receive a crown of glory that fadeth not away."—1 Peter v, 4; 2 Tim. iv, 18; 1 Peter i, 4, 5.
11. Do saints go to glory at death, or at the appearing of Christ? Ans.: "When Christ who is our life shall appear, THEN shall ye also appear with him in glory."—Col. iii, 4; 1 John iii, 2.
12. Did Job exist to see his Redeemer at death, or "at the latter day"—in Heaven, or "upon the earth"—in a disembodied state, or in his resurrected capacity? Ans.: "I know that my Redeemer liveth, and that He shall stand AT THE LATTER DAY upon the EARTH: and though after my skin, worms destroy this body, yet in my FLESH shall I see God."—Job xix, 25, 26; 1 Thess. iv, 16.
13. Did David expect to be satisfied at death or at the resurrection? Ans.: "I shall be satisfied when I AWAKE with thy likeness."—Ps. xvii, 15; Phil. iii, 20, 21.
14. Will the saints "shine" in the kingdom at death or at the resurrection? Ans.: "Many of them that sleep in the dust of the earth shall AWAKE they that be wise shall shine as the brightness of the firmament."—Dan. xii, 2, 3; Matt. xiii, 40-43.
15. Did Christ promise to receive saints unto himself at death, or at his coming? Ans.: "I will COME AGAIN and RECEIVE YOU unto myself."—John xiv, 3; Rom. viii, 23.
16. Do saints enter the kingdom at death, or at Christ's coming? Ans.: "When the Son of man shall come in His glory, and all the holy angels with Him THEN shall the King say unto them on His right hand, Come, ye blessed of my Father, inherit the kingdom."—Matt. xxv, 31-34; Dan. vii, 27.
17. Did the apostles groan for a disembodied state, or for the redemption of the body? Ans.: "We ourselves groan within ourselves, waiting for the adoption: to wit, the REDEMPTION of the BODY."—Rom. viii, 23; 2 Cor. v, 4.
18. When will the saints receive eternal life? Ans.: "In the WORLD TO COME eternal life."—Mark x, 30; Luke xviii, 30.
19. Are the saints made equal to the angels at death, or at the resurrection? Ans.: "They which shall be accounted worthy to obtain that world and the RESURRECTION of the dead THEY are equal unto the angels."—Luke xx, 35, 36; Matt. xxii, 30.
20. Were the ancient worthies rewarded at death? Ans.: "These all died in faith, NOT having received the promises."—Heb. xi, 13, 39, 40.
21. When did they expect their reward? Ans.: "Others were tortured not accepting deliverance, that they might obtain a better RESURRECTION."—Heb. xi, 35; 1 Peter i, 13.
22. Will the soul come from Heaven, or the grave, at the resurrection? Ans.: "God will redeem my SOUL from the power of the GRAVE."—Ps. xlix, 14; lxxxix, 48.
24. What would be the ultimatum without a resurrection? Ans.: "If there be no resurrection of the dead, then is not Christ risen then they also which are fallen asleep in Christ are PERISHED."—1 Cor. xv, 13-18.

PUNISHMENT OF THE WICKED.

25. Are the wicked now being punished in some unknown hell, or are they to be punished at the judgment day? Ans.: "Reserve the unjust unto the day of judgment TO BE PUNISHED."—2 Peter ii, 9; Job xxi, 30.
26. Does the sinner receive his damnation at death, or at his resurrection? Ans.: "They that have done evil [shall come forth] unto the RESURRECTION of damnation."—John v, 29.
27. Are the wages of sin eternal life in misery? Ans.: "The wages of sin is DEATH."—Rom. vi, 23.
28. What death awaits the sinner? Ans.: "The SECOND death."—Rev. xx, 14.
29. Will the sinner exist eternally unconsumed? Ans.: "Behold the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly shall be stubble: and the day that cometh shall BURN THEM UP, saith the Lord of hosts, that it shall leave them NEITHER ROOT NOR BRANCH."—Mal. iv, 1; Ps. xxxvii, 10; 2 Thess. i, 9; Obad. 16, Rev. xx, 9.
30. Will the wicked emigrate to some remote realm to receive their punishment, or will the foretold hell of the impenitent exist on earth at the great burning day? Ans.: "The heavens and the EARTH which are now, by the same word are kept in store, reserved unto FIRE against the DAY OF JUDGMENT and PERDITION OF UNGODLY MEN."—2 Peter iii, 7; Prov. xi, 31; Matt. xiii, 40-42.
With the popular view, we have only a human sacrifice for immortal souls, for it is contended that only the body of Christ died; whereas, the Scriptures show us that we have a divine sacrifice, as Christ "poured out his SOUL unto DEATH," making "His SOUL an offering for sin."—Isa. liii, 10, 12; Matt. xxvi, 48; Acts ii, 27-31.
Modern theology is subversive of the scriptural doctrine of a judgment day, as it represents men as going to Heaven or hell before being judged, involving the idea of a future rally from hell and Heaven to "stand before the judgment seat of Christ"—which would be like first hanging a man, and afterward trying his case! Neither the reward of the righteous, nor the damnation of the sinner can be realized before the judgment. Jesus never told us that we must give an account at death, but "They shall give account IN THE DAY OF JUDGMENT."—Matt. xii, 36.—Crisis, California.

Mr. Million Dollars.

THE following from the address of Henry Ward Beecher, at the recent meeting of the Tract Society in Boston, is characteristic and pertinent:
A man may make a million dollars and be—a man. For a man who has got a million dollars, you know is a man—in New York, I suppose, in Boston. Everybody takes his hat off to Mr. Million Dollars. He is conciliated, he is respected; and if there is any prospect that dew will be shaken off his branches, he is invited everywhere. If a man has a million dollars he is a man; but he dies, and his million dollars is cut into pieces, and persons carry it off their several ways. Mr. Million Dollars after an appropriate funeral, is buried, and there lies; and in a few years nobody talks about him, nobody thinks about him, nobody hears about him. In fifty years the shrewdest man might go and read his grave stone and find "Mr. Million Dollars." "Who was he and where is his money?" And it would puzzle an antiquary to tell what those heirs did do with it. It puzzled them after a few years to tell where it had gone to. He made his money; it gave him power and influence; he distributed it among his heirs, yea, he distributed it, and they squandered it; he died and went to dust, and that was the last of him, so far as this world is concerned; I don't know what became of him beyond.
But suppose that instead of that he had made himself his own executor, and had put fifty thousand dollars behind a printing-press and said "As long as interest lasts on that fifty thousand dollars, work, press, work!" Suppose he had taken some treatise written for liberty, based upon the Bible, and carrying out the vital power of the Gospel, and had taken another fifty thousand dollars and put it into the hands of the Tract Society saying, "I consecrate to the printing of that book this fifty thousand dollars; work with that money as long as it can bear interest." Suppose he had taken five hundred thousand dollars and appointed them his sentinels—stationing fifty thousand dollars there, and there, and there—they would go on working until the last trump sounds; and when a hundred years had passed over his grave, his name through that society, would still be fresh, and his influence still be potent for good. Every tract would bear his name upon its imprint, and a million tombstones could not make it so illustrious.

All Creation Is Busy

ALL creation is busy. The angels in Heaven are "ministering" ones, and those that are fallen and lost are "going about" to tempt and destroy.
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