Review and Herald, Vol. 29, No. 7. (1/22/1867)

Review and Herald

Jan 22, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Jan 22, 1867

The Sermon.

By Eld. E. Goodrich

I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom, PREACH THE WORD. 2 Tim iv, 2.

PRINCIPLE AND PASSION;

OR

How to Establish the Heart.

BY ELD. E. GOODRICH.

DEAR FRIENDS: The subject to which your candid and prayerful attention is called this morning, is (as I gave you notice some two weeks since) Principle and Passion, or How to Establish the Heart.

The portion of Scripture selected as a text may be found in Heb. xiii, 9: “For it is a good thing that the heart be established with grace.”

Whatever the remarks may be which follow, it is a matter of congratulation that both the subject and the text are all that could be desired; for no more interesting subject or acceptable text could be chosen. There is, however, this embarrassing fact; the subject is so vast and wide spread in its application that neither one nor even a number of discourses, however well expressed, can do it justice. All that one may reasonably hope to accomplish in a single discourse is to excite thought, even if that be but poorly done.

It is not always an easy matter to make that selection of ideas, to use right figures and illustrations, and withal to clothe the entire subject with that brevity that is best calculated to secure both the attention and good of the hearer.

As one opens his Bible for the purpose of searching its sacred pages, as he looks around upon the religious world and beholds the wrangling and discord that exists, the first impression that he receives, is that of perplexity and disgust, and he is then strongly tempted to lay the Book aside and have nothing to do with it. He exclaims within himself, Oh! what confusion! In this, one is forcibly reminded of a railroad station or steamboat landing, at which places are congregated some twelve or twenty omnibus and hack-drivers, each one anxious and determined to advance his own particular interests, although it should be to the injury of all others.

One cries, “The Tremont House!” another, “This way to American Hotel!” and another, “Carried free to and from the Sherman House, the best in the city!” and so on to the end of the list, greatly to the annoyance of the inexperienced traveler.

Now I do not propose to tell you who is right or who is wrong, but present you a rule by which you can judge for yourself. If one of you had a load of lumber to be measured, it might serve an individual purpose for one to measure it for you and tell you how much there was, but it would be a hundred times better to explain to you the rule and say, Measure it yourself. There are many instances in which we should rely upon the experience and opinions of others, but there are many cases also in which we should obtain a judgment of our own and follow it.

The subjects of my discourse are, 1. A brief exposition of the text; 2. An exposition of the subject with a reference to the different kinds, causes, and consequences of action; and 3. An application of the text to the subject, together with those illustrations and practical remarks which the subject seems to demand. Although the text is complete in its construction and every part necessary to good sense, yet there are only four words that deserve notice. They are “good,” “heart,” “established,” and “grace.”

The term good signifies that which our feelings or our sentiments approve. It signifies that which is congenial to our feelings, that which is conducive to our happiness, or that which is right according to rule. Any thing that yields us pleasure or profit, or that which is right within itself, is a good thing. Whenever this word is applied to persons or things, it signifies the source of happiness or gain, but when it is applied to action, it implies right and truth. We say, a good house, a good farm, a good season, or the work is a good one, &c.

The word heart as here used by the apostle, does not mean that fleshly organ located nearly in the center of the chest, the office of which is to receive and force the blood through the system, but it signifies the seat of our affections and sentiments. Thus we say, a good-hearted man, a broken-hearted person, one with a wicked heart, or I purposed in my heart.

By the word established, we understand settled, grounded, fixed in some immovable position; it signifies also to define and confirm, always in the same place and same rate or time, or in the same manner. Thus a farm that is surveyed and staked out, is established; a road that is laid out, worked and occupied is established; any claim either of possession or character, if it be properly defined and confirmed, is established. Whenever the word is applied to inanimate objects, it signifies at rest; as a stone lying upon the ground, but when it is used to denote objects in motion or action itself, it implies regulated, guided, perpetuated.

The word grace indicates favor, and always carries with it the idea of a gift bestowed. Grace is always in some form of power, either the power of enjoyment, the power of action, or the power of influence. A man of power is a man of grace. It may be proper to observe that the grace spoken of in the text more particularly denotes the power of God.

The doctrine of the text, therefore, is that it is a thing every way desirable and congenial to our feelings, conducive to our happiness, and right that all our affections and sentiments should center in the favor of God, and be controlled by it.

It may be added that the entire history of man may be regarded as one vast and desperate effort to establish the heart. In the efforts that men put forth to obtain this end, there is no lack of action or want of means, neither can it be said that men are ignorant of the fact, that it requires both action and means to accomplish ends; for whether we act from instinct, from blind impulse, or from the clear conviction of truth, we always labor under a sense that it is necessary to use means if we would obtain the object sought. But the great error has ever existed in our world, that much of action has been misapplied, and the means that have been used have had no lawful connection with the object sought. The great object of all human action and effort is unbroken and perpetual happiness; and as every cause must correspond in nature, quantity and duration with its result; and as this happiness for which men are seeking contains within itself all the elements of perfection and immortality, it follows, that no imperfect or temporary cause can produce this result. To obtain this, both the cause and action must be perfect. The only way to obtain perfect happiness is by obedience to perfect law.

This brings us to notice more particularly and positively those causes by which the heart of man may be established, together with those things that can not establish the heart.

There are but two kinds of action; the one a right, and the other a wrong action, or obedience and disobedience. These different kinds of action may be properly classified and represented under the heading, Principle and Passion.

Every action done is either in accordance with some principle, or is but the result of passion. By the term

principle we may understand all those firm powers, those fixed and unchangeable laws, upon which every truthful system rests, and by which every right action is known. As examples, we have philosophical, mathematical, chemical, social, moral, and religious principles.

By the word passion are signified all the desires, appetites and impulses of the natural man, by which he is prompted to seek his own interest and happiness, regardless of others. For examples, we have pride, anger, fear, covetousness, yea, every thing that comes in contact with divine order may be regarded as passion. The value of an action founded on principle, in comparison with one guided only by passion, may be understood by comparing the essential properties of principle with those of passion. It may be affirmed, that principles never lie, principles never change, principles are impartial, just and true to others, principles are immortal because they have the power of existence within themselves, principles do not admit of criticism, but are themselves embodiments of living truth and the highest standard of perfection and authority. All true and lasting greatness is that of principle and a firm adherence to right. Neither the value, beauty, nor honor of an action depends upon the time consumed, the labor put forth, the amount expended in its accomplishment, but upon the principle that incited us to action.

If a man is a great mathematician, philosopher, or moralist, it is the knowledge of those sciences that makes him great. An action may be perfect and great that occupies but a moment of time and requires but the effort of a single thought or word. The poor widow who cast into the treasury of the Lord her “two mites,” cast in more than all they who from their abundance gave much. The famishing soldier who gives but a cup of water to a more needy companion exercises more true benevolence and self-denial, than he who in affluence gives a fortune. The apostle Paul seems to have understood this matter well in the lesson that he gives us on charity. He says, “Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing.”

The above is true because love is the ruling principle of the Christian religion, and any action wanting this would be an unprincipled one. What is said of good and virtuous action may be affirmed of sinful action; for the wrong does not consist in the amount of work, nor in the consequence which possibly may or may not follow, but in the amount of principle sacrificed. There may be more malice and envy in the shrugging of the shoulders, or in the deceitful insinuation, than in the act of murder or robbery. Many very good men have fallen into the error of supposing that God would judge men according to the amount of good or evil which they do while living; but this cannot be the case; men's actions and works live after them, and not unfrequently actions and works are right within themselves and work out much good, while the motive that prompted them is evil. A man may give for benevolent purposes, while the object is to aggrandize self by securing the honor of the world; or he may preach to others and be the means of saving them, while he himself is but a castaway. If a man can do a good work with a selfish motive, it seems but reasonable and charitable to conclude that a man may be a good man, and yet fail to benefit his fellows. The laws by which God will judge men are the principles of truth and mercy; and every one will be judged according to the moral powers entrusted to his care, according to the light that shines upon his pathway, and according to the purity of the motives by which he was governed. Those who put to death our Saviour did not know that they were crucifying the Lord of life and glory, but they knew that they were conspiring against an innocent person, and for this they will be condemned. All rights are ordained by Heaven, and as God is no respecter of persons, it makes, therefore, no difference whether the action of sin is directed against God, against his law, or against the rights of his creatures. He who with true benevolence and courtesy entertains an angel unawares is equally as worthy as though he knew his heavenly guest. The same may be said of every moral action, whether right or wrong.

There are some sins—sins of ignorance—for which allowance is made and for which repentance is granted; while there are others which, like mortal wounds, admit of no cure. The argument here, both in theory and in practical form, might be extended much further, but time will not permit.

(To be continued.)

WATCHING.

By G. C. C.

I am looking through the shadows Of the world's long, weary night, For the One they say is coming, With robes of spotless white.

They tell me I am foolish To watch the long night through; But I cannot doubt the promise, I know his word is true.

But the world laughs on, as ever, In its gay and thoughtless way; And cheats itself with pleasure, While I'm waiting for the day.

I can face the scoffer's bitterness, And hear the worldling's jeer, For my heart keeps saying, joyfully, “His coming draweth near!”

I feel I am not worthy To be among the throng, Who with the Lord forever Sing the everlasting song!

I will hold my dear ones near me, That the Lord may take us all, From the woe that dark and terrible Upon the world will fall.

Oh! the shadows deepen wearily, And the world grows gray with crime! But I know the Master cometh, In his own appointed time.

Still I'm looking through the shadows Of the world's long, weary night, For the Lord is coming for his saints, In robes of spotless white!

G. C. C.

Chicago, Jan. 10, 1867.

Report from Bro. White.

By James White

(Continued from last week.)

Our last report was from meetings held in this place, Dec. 22nd and 23d. Mrs. W. spoke to the people the following Tuesday and Friday evenings. The meetings lost none of their interest.

Sabbath and first-day, Dec. 29 and 30, were days of importance and interest to this church. In the morning we opened the meeting and spoke thirty minutes, taking as a sort of a text the universal salutation, “How do you do?” We stated that if sin and sickness had never entered our world, this brief interrogation would not have come into common use; that it showed that a condition of health was of the first importance, as this was the first inquiry when friend met with friend; and that people in health, generally, did not prize the great blessing until they lost it. We then referred to our own state of health; that the great reason of our affliction in this respect was because we had not the opportunity of learning in season what people might, and should now learn. Referring to our past course, we stated that we had been nearly right upon the questions of diet, air, and use of water; but what had gradually brought us from great strength to a condition preparatory to our last sickness, had been overwork, and of robbing ourselves of suitable rest and sleep; that editing, preaching, and at the same time traveling extensively about half of our time, and having almost the entire charge of a large business at the Office by means of correspondence, and, added to this, the care of the general financiering for the cause, and the perplexities and trials of the front of the great battle for Present Truth; that these labors had, generally, severely taxed our physical and mental strength, for fifteen to eighteen hours out of the twenty-four. We had no periods of rest, not even on the Sabbath, as we had generally preached twice on that day when at home, and three times when from home.

We have robbed ourselves of suitable rest and sleep by riding upon the cars nights, and being held by those long evening church-meetings. For the first ten years of our editorial life, our editorials generally had been written in the night between the hours of eight and twelve. Our manner of labor was, when at home, to spend the day in the general business and labor of the Office, and the reading of proof-sheet; then write our editorials. The numerous small works we have written, were written in the night when we should have been asleep. When from home, our labor has been still worse, and our privations of rest still more murderous; as it was quite common for us to preach three times on the Sabbath, and the same on first-day; then, in a wearied condition, spend the time until midnight answering letters, preparing copy for the printer, which had been sent to us by mail, and in writing reports and articles for the paper. In one instance we spoke four times on first-day; commencing at nine o’clock in the morning, we transacted business for the Office with probably one hundred persons, selling books from a penny tract up to the donation of ten dollars, to the amount of three hundred dollars.

We appealed to the brethren to take warning from our mistakes, and their results, and in season seek to be right on all points. We expressed our gratitude to God for strength to once more speak to this dear people. We are happy to say, that we enjoy their fullest sympathy, and while our mouth is opened anew to speak to them, their ears are opened to hear.

Mrs. W. then followed for an hour, addressing parents upon bringing up their children in reference to their happiness and health in this life, as being necessary to secure the life to come. She pointed out many defects in parental government, which made their children physical and spiritual dwarfs; and that while they should diligently teach them the ways of life and salvation, and lead them away from the spirit of the world, they should also give strict attention to their health and happiness; and that they should choose their associates and amusements for them, lest they choose for themselves, and run to speedy ruin; and that the perpetual monotony of work, work, work, and no diversion for their children, was a sad mistake.

In the afternoon, Mrs. W. addressed the young for one hour and a half, showing their duties to their parents and their God. She spoke of the fifth commandment, which is addressed to children, and referred to the Apostle’s statement that it was the first with promise. Precious promise! “That thy days may be long upon the land which the Lord thy God giveth thee.”

Not upon the land where all creation groans with the curse, but the promise reaches to the New Earth, and to a life, long as the ceaseless rounds of eternal ages, where all will be purity, health, and happiness.

On first-day morning we opened the meeting as usual, and spoke one hour from the words of the Apostle:

“Simon Peter, a servant and apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness through the knowledge of Him that hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust. And besides this, giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore, the rather, brethren, give diligence to make your calling and election sure; for if ye do these things ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ.” 2 Pet. i, 1–11.

We dwelt particularly upon the subject of temperance: showing the people,

That the apostle was addressing those who had just received the faith of the gospel, and not experienced Christians.
That they were to add grace unto grace, until they reached spiritual manhood, and a fitness for the kingdom of God.
That this was accomplished by doing the things mentioned.
That there was perfection in the order in which the things to be done were stated.
That to ascend in this course of action was the sure way to holiness, to be sure never to fall, and to secure an abundant entrance into the kingdom.

We stated that it was the first business of those who received the faith of the gospel to seek for holiness of life, before appearing to be very knowing. Hence, the Apostle says, “Add to your faith virtue; and to virtue, knowledge.” It is impossible for an intemperate man to be patient; hence, he says, “add to temperance, patience.” Here we dwelt upon the impatience of parents to children, husband to wife, and wife to husband, children to parents, and of neighbor to neighbor, as being the result of intemperance. Coming to the church of God, we stated that nine tenths of the church trials are the result of impatience, and generally

arise from the conduct of nervous dyspeptics, who, in consequence of intemperance, have not only diseased bodies, but diseased imaginations, regarding their very best friends, those who would do all in their power to help them, as their enemies, seeking to oppress, slight, and injure them. We stated that the two following graces, namely, godliness and brotherly kindness, were simply two great principles of the ten commandments; godliness being taught by the first four commandments, which show us our duty to our Creator, and brotherly kindness, secured by the last six, which show us our duty to our neighbor or brother. No man can possess these two principles, and really keep the ten commandments, unless he possesses patience, which follows temperance.

Then, before a man can keep the holy law of God, he must overcome intemperance, and become truly patient. Of such it may be said, “Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus.”

Charity, the last, and crowning grace, is then added. Scholars say this word, in most cases, should be translated, love. What a victory! Perfect love to God and man! “This is the love of God that we keep his commandments.” Perfect love must commence here. It is the Christian’s crowning grace here, and will be his crowning glory in the everlasting kingdom of God. With this the words of another apostle sweetly accord: “Faith, hope, and charity (or love), these three, but the greatest of these is charity.” Why is love the greatest, or highest? Because faith, in the next life, will be lost in sight; hope will be lost in the enjoyment of that for which we here hope; but love, which must be perfected here among thorns, will continue and crown the glory of immortality.

We stated to the people that we stood in doubt concerning that sanctification which consisted only in flights of feeling, and left doing out of the question. Men have been blest when they have lived up to all the light they had. They were safe only in doing this. We are safe only in living up to all the light we have.

Mrs. W. then followed upon the same subject with great freedom. The congregation was very large, and never more attentive. One brother who has to travel the path of truth alone, as far as his family is concerned, (may God bless him!) said that he would give one of his fine horses to have had his wife present, to hear for herself.

Mrs. W. spoke the next Tuesday and Friday evenings.

Sabbath, Jan. 5th, we opened the meeting at the usual hour with a full congregation, and spoke one hour from the words, “Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God.” 1 Cor. x, 31, 32. Man was made for the glory of his Maker. He has fallen, but Christ has become his sacrifice and mediator, to raise him to a condition where he can again glorify God. It is the duty of those who are being thus elevated, to do all in their power for the glory of God. In the first of Genesis, we see man by the tree of life, the noblest, and the very glory of creation; and in the last chapter of the Bible, we again see him by the tree of life in the glory of redemption. When God led Adam and Eve to the tree of life, if they had seen upon this limb a leg of bacon, and here and there hanging quarters of beef, sides of pork, carcasses of sheep, strings of sausages, tripe, chickens, geese, and ducks; if they had seen lying at the trunk of the tree by the pure river of the water of life, clams, oysters, lobsters, eels, tobacco, snuff, tea, coffee, the saddle bags of the allopathic physician, sending forth their odors, and the little homeopathic case of sugar pellets saturated with the most deadly poisons, one of which is taken from beneath the rattle snake’s tongue—alas! what amazement would have seized them! When God said to them, “of every tree of the garden thou mayest freely eat,” what perplexity would there have been about these eatables of later use. These have been introduced to gratify appetite, and not for the glory of God. Those who would glorify God in their bodies and spirits which are his, and stand by the tree of life and enjoy its twelve kinds of fruit, new thirteen times every year, will put these things aside.

No man ever drank whisky for the glory of God, but only to gratify his selfish appetite. Should he offer it to his horse he would snort at it; his cow would shake her horns at it. There are but three animals in the world that can be made to love it; man, the bear, and the swine. There is but one animal that can be made to love tobacco, and that is man. The hog cannot love it. In this respect man may look up to the swine as his superior. But the question is raised, “Is it right to keep swine and sell them to Gentiles?” We might inquire, Is it right for Sabbath-keepers to raise tobacco, hops, barley, and corn, out of which whiskey is manufactured? Some of our brethren have become rich in growing these things. These are rather nice questions, and should be handled carefully. We have seen those of antislavery principles so conscientious, and we would regard them highly for their antislavery conscientiousness, who would not wear cotton cloth, because the cotton was raised by slave labor, yet every morning they would read from a cotton Bible. Questions may also arise relative to believers keeping large dairies, where from twenty to one hundred cows must be milked on Sabbath morning; co-partnerships with unbelievers in mills, shops, and stores, where the mill is kept running, and the business of the shop and store is continued seven days in a week. We regard these last, beginning with dairy, as a violation of the fourth commandment, and the others, also, as really objectionable; yet we are not prepared to condemn the first. Why may not the economical farmer furnish a few swine for the market. They may be eaten by those who will have their flesh to eat, or their grease may be used to oil the car wheels which run upon our railroads. The farmer may take his corn and barley to market, to be used as articles of healthful food, or converted into whisky for the use of those who will have it. But what shall we say of these wide fields of tobacco and hops? We certainly have no apology for tobacco raising, and it is well known that nine hundred and ninety-nine one thousandths of the hops raised in our country are used in the grossest drunkenness. We would exhort those who would do all to the glory of God, to seek for that business for a livelihood which would never infringe upon the Sabbath, and which would be in harmony with their sentiments of reform. But what shall that godly woman do, whose unbelieving husband commands her to cook swine’s flesh? So we might inquire what should she do, should he command her to bring him the bottle of whisky? We think that she should obey in both instances. Does not the Word say, “Cursed is he that putteth the bottle to his neighbor’s lips?” It does, but this is a free act, and a similar curse would fall upon the woman should she, as a free act to please her husband, furnish her table with swine’s flesh.

We also stated on this occasion that some brethren failed to glorify God on the usury question. Usury we understand to be pay for the use of money, whether it be lawful or unlawful interest. We took the position that it was wrong to take usury from a poor brother, while it was right to take it from the wealthy. To the law and to the testimony: “If thou lend money to any of my people that is poor by thee, thou shalt not be to him as an insurer, neither shalt thou lay upon him usury.” Ex. xxii, 25. If it be wrong to take usury of every one, why is the wrong in this case restricted to the poor man? This is evidence of itself that it is right to take interest in some cases. We gave an illustration which occurred in our own experience: A widow sold her property in the state of New York, for about fifteen hundred dollars, and with five hundred, purchased herself a home in Battle Creek, and let us have the remainder of her money at ten per cent. In using this money at the Office, it was worth to us forty per cent., as we could turn it into stock four times a year at a profit each time of ten per cent. This was sufficient, added to what she could earn, for her support. But we would not at that time suffer sin upon a rich brother to pay him usury. We invited a brother who was taxed for seventy thousand dollars, to let us have five hundred without interest. He refused, saying, that his money was worth ten per cent. The next week he invested this very money, with nine hundred dollars besides, and lost the entire sum, interest and all. We also stated that we never took interest from a poor brother. We gave instances where we had furnished money without interest to purchase homes for four of our ministers, they having the first claim upon us, while at the same time we were paying ten per cent on the money thus invested.

There is perfect harmony in both Testaments on this subject. The teachings in the New Testament explain the declaration to the Jews in the Old. It is a grand mistake to get the two Testaments up as antagonistic. God is the same in all dispensations, and his justice and love toward his people are the same. Do unto others as you would have them do unto you, and love thy neighbor as thyself, is taught in the New Testament. To secure the same principles of love, were the righteous and just principles of the law of Moses given. However much we may have failed to do all to the glory of God on other points, we are guiltless in regard to oppressing the poor. Right here the subject rolled upon us with great power, as we appealed to money-letting brethren in the audience, who were increasing their property, taking interest of the poor, and some of them without an heir in the world. Do they believe the third message, that Jesus is coming in their day? A man will show all the faith he has by what he does. May God let the leaven of truth work, not only in the Wright church, but everywhere. Mrs. W. followed for thirty minutes, in tears expressing her gratitude for the liberty and strength which God had given us to declare his truth. In the afternoon she spoke one hour and three quarters with freedom.

On first-day morning we opened the meeting at the usual hour, designing to speak upon our own experience as connected with the cause of present truth, for about one hour, but was surprised to learn when we sat down, that we had been speaking two hours. This left no time for Mrs. W. to speak.

In the afternoon the church assembled by special request, and Mrs. W. read to them forty-seven pages containing testimonies for certain persons in the church. We may remain here three weeks longer, and may God give strength to still declare his truth.

JAMES WHITE.

Wright, Ottawa Co., Jan. 9, 1867.

Prayer.

PRAYER arms a man with the strength and protection of God. It is that which keeps bright and shining “the whole armor of God.” If the heart is close to God, in ever so short a prayer, there is much said in a little. It is not necessary to quit one’s employment. Draw thy mind into a certain silence and rest from the jangling and company of all things below God. One short word spoken to Him in a darted thought, eases the mind more than the largest discourses to the greatest or most friendly of men. When thou art ready to faint, a look to him will revive thee.

They who seek the throne of grace, Find that throne in every place; If we live a life of prayer, God is present everywhere.

When our earthly comforts fail, When the foes of life prevail, 'Tis the time for earnest prayer, God is present everywhere.

Luther’s Divine

LUTHER’S DIVINE.—Three things make a divine, prayer, meditation and temptation. Our whole life, as well as our heart, is due to God; they are neither of them too much for him. He gave them only that we might love and serve him. Let us, therefore, rob him of nothing.

Bodily Infirmities

BODILY INFIRMITIES.—Bodily infirmities, like breaks in a wall, have often become avenues through which the light of heaven has entered to the soul, and made us long for release.—Dr. Watts.

Death and Conversion

DEATH.—He that is well prepared for the great journey, cannot enter on it too soon for himself, though his friends will weep over his departure.—Cooper.

A GREAT EVENT.—The conversion of a sinner to God is an event never to be forgotten. It is an era in eternity; it is registered in Heaven.—Robert Hall.

The True Meaning of Rom. v, 5.

By R. J. M'Ghee

“The first time I ever knew the meaning of Rom. v, 5, ‘Because the love of God is shed abroad in our hearts by the Holy Ghost,’ it was conveyed to me under circumstances which I can never forget. I was called in the early part of my ministry to visit a poor creature dying with a fever. It was a hovel on a mountain side in the country of Wicklow. The door leading from the miserable chamber to the kitchen, was built up to prevent infection, and the only entrance was through a window about a foot and a half square, out of which the frame had been taken for this purpose. In the corner of that wretched apartment, on some straw, lay a young man of twenty-one years, dying, but in full possession of his faculties.

“A few moment’s conversation convinced me that I was there not to teach, but to learn, in witnessing the triumph of a believer over sin, death, and hell. The young man was rejoicing in Christ, and as a passage of scripture which seemed appropriate to his state of mind, I opened to the fifth of Romans and began to read it, applying each successive sentence to the young man, as according to his experience, to which he gave a most cordial response. When I reached the fifth verse, I said, ‘Now you feel this to be true; you have that blessed hope which maketh not ashamed, for you felt such love to God shed abroad in your heart, that it must be by the Spirit of God which is given you.’”

“‘Ah, sir,’ said he, ‘that is not the meaning of the text at all.’

“‘What,’ said I, ‘not the meaning?’ and I looked at the verse again, never having thought that any other could be attached to it; ‘what meaning then do you give to it?’”

“‘Ah, sir,’ he replied, ‘it would be a poor hope I should have, if it was derived from any love I feel to God. When I think of what he has done for me, and how I ought to love him, I feel so cold and dead compared to what my love ought to be, that I would be in despair, instead of having a hope that maketh not ashamed, if my love to him was to be the ground of my hope. No, sir; it is God’s love to us poor sinners that the Holy Ghost sheds abroad in our hearts, and it is that gives us the hope that maketh not ashamed. Read on, sir, and you will see.’”

“I read on, and the three next verses convinced me at once that he was right.

“That poor youth had, not many months before, been brought to the knowledge of the gospel through the means of my lecturing in the cottages in that distant district of the parish. Too poor, too much engaged in labor to go to school, he had learned from a young companion to read in the evenings when his work was over, that he might read that book which had revealed a Saviour to his soul. He had read, and had been taught by him who can teach not as man teacheth.

“His name was never printed in this world before, but as certainly as it is recorded here, so surely in ‘the Lamb’s book of life’ is written the name of Charles Armstrong.”—R. J. M’Ghee.

The Commentary.

Tell me the meaning of Scriptures. One gem from that ocean is worth all the pebbles of earthly streams.—M'Cheyne.

Treading Down the Holy City;

By R. F. COTTRELL

“And the holy city shall they tread under foot forty and two months.” Rev xi, 2.

*THE language of this text is highly figurative. The treading under foot of the holy city signifies the oppression and persecution of those that are the children or citizens of that city. It is also evident that as this is a prophecy of the present dispensation, the city is not the Jerusalem of the former dispensation, but the Jerusalem of which Christians are children. “Jerusalem which is above is free, which is the mother of us all.”

The children of the heavenly Jerusalem were to be persecuted. To use another and similar figure, they were to be ground under the iron heel of the Papacy for a long period of time. And as this was to be the ruling power among the nations, or Gentiles, it is said that the Gentiles shall tread the holy city under foot.

Forty-two months, reckoning thirty days to a month, are twelve hundred and sixty days. These days are to be taken as so many years, and thus we find it fulfilled. From the plucking up of the third horn, or the overthrow of the last power that stood opposed to, and hindered the exaltation of, the Pope of Rome, in A. D. 538, to the overthrow of that power in 1798, are just twelve hundred and sixty years. This is the period of the persecution of the church, during the reign of that beast that was to continue forty-two months. Rev. xiii, 5.

R. F. COTTRELL.

The Ministration of Angels.

“Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” Heb. i, 14.

On this verse Albert Barnes remarks:

“In this doctrine there is nothing absurd. It is no more impossible that angels should be employed to aid man, than that one man should aid another; certainly not as impossible as that the Son of God should come down not to be ministered unto, but to minister.” Angelic ministration “constitutes the beauty of the moral arrangements on earth.” “Is there any impropriety in supposing that they do now what the Bible says they ever have done?” They attend the heirs of salvation, they wait on their steps; they sustain them in trial.

“And is there care in Heaven? And is there love, In heavenly spirits to these creatures base, That may compassion of their evils move? There is:—else much more wretched were the case Of men than beasts; but oh! the exceeding grace, Of highest God, that loves his creatures so, And all his works of mercy does embrace, That blessed angels he sends forth for us. How oft do they their silver bowers leave, To come to succor us who succor want! How do they with golden pinions cleave The yielding skies, like flying poursuivant, Against foul foes to aid us militant; For thus they fight, they watch and duly ward, And their bright squadrons round about us plant; And all for love and nothing for reward. Oh! why should heavenly God to men have such regard!”—Com. on Heb. chap. i.

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