Review and Herald, Vol. 29, No. 14. (3/12/1867)

Review and Herald

Mar 12, 1867

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 12, 1867

The Sermon.

By Stephen Pierce

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.

EATING NOT OF FAITH.

BY ELD. STEPHEN PIERCE.

“And he that doubteth is damned if he eat; because he eateth not of faith.” [Margin. And he that discerneth and putteth a difference between meats is condemned if he eat; because he eateth not of faith.] Rom. xiv, 23.

Our principal object in this discourse is, in relation to this subject, to give some of the reasons of our faith. With the light that now shines upon us, we do discern and put a difference between meats, whether we use the word meats in the sense of articles of food, or in its more literal acceptation; for we hold ourselves under obligation to act according to the light that inspiration, taking it altogether, has thrown around us.

Some of us might have discovered, as long ago as we became conversant with our Bibles, from the two first chapters of Genesis, that flesh-meat then did not constitute any part of man's food—that it consisted exclusively of the various kinds of grains, esculent vegetables, and all the vast varieties of fruits. Gen. i, 29; ii, 16, 17.

We might have also discovered that more than 1600 years after, there was given to man every moving thing that liveth to be meat for him, even as the green herb. Gen. ix, 3. Why this additional part of man's diet was then given, we all, doubtless, were unable to tell. But we now understand that it was given, 1. Because of a necessity for food till the first harvest after the flood. 2. Because the appetites of wicked men were unrestrainable. 3. For the express purpose of cutting short men's lives; that they might not have an opportunity to arrive to such a perfection of skill in iniquity and sin, as they otherwise would have done. Gen. ix, 5. Hence, some are satisfied in the belief that the hitherto obscure verse 5 of chapter ix has now found a very clear and satisfactory solution. It is this: The blood is the life of all flesh. Lev. xvii, 14. Therefore, “the blood of your lives,” which is the life of each and all of us, God will require; at the hand of every beast, metaphorically, will he require it; i. e., in proportion as we destroy the life and devour the flesh of animals for food, in a similar ratio will our lives be cut short. This is doubtless a prediction of the effect or consequence resulting from permission to eat this additional kind of food. Certainly this effect was brought about by some means, whether verse 5 develops the true cause or not; and this we know by following the descendants of Noah as far down as Jacob.

The patriarch Shem, who lived ninety-eight years before the flood, obeying all the laws of health according to the original plan of a wise and beneficent Creator, lived to see nine succeeding generations, all but the fourth, pass off into the grave before him, and the eleventh to arrive at the prime of manhood; giving clear evidence, if not strong, philosophical proof, that man's life was cut short by having this article of diet given in addition to the original supply.

What feelings of sorrow on account of the deterioration of his progeny, as well as these unusual bereavements, must have pervaded the mind of this holy man, as he saw so many succeeding generations prematurely passing from the activities of life to the grave, as he doubtless understood the necessity for their blindly transgressing the laws of their being, in order to save them from a more fearful doom of another general desolation of the earth by the interposition of God's displeasure on account of still more rash and palpable sins which they would have committed, had their lives not been cut short by this divine arrangement of things.

What think you must have been the emotions of Abraham the 9th, Isaac the 10th, and Jacob the 11th generation, when they looked upon the gigantic, physical proportions of this venerable father, who had come down to them, from a former state of the world; and more especially when they discovered the immense expansion, and to them the unfathomable depths of his masterly mind?

But what was the secret of his greatness? Some may argue the superiority of the natural endowments of his mind. We admit this had something to do in the matter; but we believe, from the brief history given, that all his faculties were not only undegenerated by his temperate, healthful course of living, but had been growing up for 500 years or more, to such gigantic greatness and strength as made him vastly superior in every sense to all other men then living.

Temperance being one of the principal causes of such greatness and goodness combined, is what makes this distinguished individual, at this time, so interesting to us. We might have reasonably expected that Melchisedec, the priest of the most high God, when Abraham paid tithes to him, would have brought sacrifices, and himself and Abraham participated in their flesh as a repast. But not so. He brought forth bread and wine, which cheereth God and man. Judges ix, 13.

We have already seen the difference between him who was temperate in all things, and those who were not; not only in respect to longevity, but in respect to their exalted position and moral excellence. Abraham, even when he had heavenly guests, gave them the flesh of a calf, with butter and cakes baked on the hearth; but not so with Melchisedec when he had but earthly guests; he gave them no meat. We admit that Abraham was a man of great moral worth; but Paul informs us, in respect to this, that “the LESS was blessed of the BETTER.” Heb. vii, 7.

But the objector inquires, “Did not God give them permission in Noah's day to eat animal food?” He did; and told them the consequences. Further, “Did not inspiration by Paul seem to enforce the same idea upon us here in the gospel age?” 1 Tim. iv, 1–4. We admit all this. But we mourn over the necessity for man's life to be cut so short, and also for the necessity for keeping it so through all the ages of the world. But a gracious Creator knowing the turpitude of the human heart, after having tested their disloyalty for 1600 years, saw it would be better for sinful man to be continually disturbed by the prospect of death, and finally death itself, than it would be to have nothing to prevent him from sinking to such depths in sin; so he made this arrangement. But from the beginning it was not so. For the hardness of their hearts he gave these precepts. The heart of man is deceitful above all things and desperately wicked, and who can know it?

If in the age of Noah, wicked men and seducers waxed worse and worse, and one of the principal causes of the earth's being filled with violence, was the perfection of the human system and the powers of the human mind, perverted, and the extreme longevity of the antediluvians adapted them to bring into fearful execution all their plans of wickedness, and men's lives had in the future been prolonged, how many times, think you, God would have been under the necessity of destroying the world for its wickedness? How long are there would have been no righteous man like Noah to survive the dread calamity and again propagate the human species?

In such a case, without a new creation, the earth must have remained desolate; yea, the glorious New Jerusalem and the new earth must forever have remained without human inhabitant, with the exception of a few antediluvians. And the immense sacrifice for the redemption of the lost, would have proved effectual only in these few instances. And all the unspeakable, immeasurable bliss of that innumerable company redeemed

out of every kindred, people, nation and tongue, under heaven, would never have been realized.

Some are fearful that it would be impeaching the wisdom and goodness of God to believe that he designed to cut short man's life, especially by such means as permitting him to live in a course of sin by transgressing the laws of his being. But by its being otherwise, we have just seen the privation of being, and loss of incalculable bliss, to an innumerable company through numberless cycles of eternity; the deprivation of earth and Heaven of its population, and the robbing of God of an important part of his intelligent creation.

Now, which do we reasonably suppose infinite wisdom and goodness would prefer: to have man sin so rashly as to produce all these destructive evils, or to sin much less by using some articles of food unadapted to longevity, and by this means cut short his own life, in order to prevent many evils unspeakably greater?

We understand by the teachings of Christ respecting the law of divorce, and from Eze. xx, 24, 25, that it is impossible to make a good law, regulation or arrangement, for the benefit of the incorrigible transgressor of God's perfect law—the ten commandments; for the reason that this good law covers the whole ground of all moral principle. Hence, there can be no good addition, though the necessity of the case may require some additional regulation. Therefore he takes into consideration the general interests of the great whole, then manages his overruling principles of government accordingly. Being infinitely good, he will do the best that in justice can be done, for all his creatures. For “he is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.” 2 Pet. iii, 9; Eze. xxxiii, 11.

But the objector will say, “Paul has brought this flesh diet down to the latter times; and, of course, it must continue through it.” But we reply, If we have come almost down through the last generation of men, as we fully believe, and this diet was given to cut short human life, has it not already accomplished the object and done its work? We say it has; for if probation should continue five or ten years longer, the most rigid observance of the laws of health would not now so unduly protract our lives as to produce any evil.

But many are afraid that these stringent expressions of Paul are in the strictest sense imperative. If so, what shall we do with the marginal reading of the text? He that discerneth and putteth a difference between meats is condemned if he eat. Then if one is so unfortunate as to discern the truth on this point, he must be condemned either way. Paul to the Romans will condemn him if he eat; and Paul to Timothy will condemn him if he does not eat.

We, however, will show further examples from the Bible to prove that this class of scriptures which give us flesh to eat are not imperative. Daniel, Shadrach, Meshach and Abednego, requested to be relieved from being polluted with the king's meat and wine, and have nothing but pulse to eat and water to drink. They are examples. After ten days' trial, their countenances being fatter and fairer in flesh than those who ate of the king's meat, they were permitted to have the diet of their own choosing. And what was the result of this living? Dan. i, 20: “And in all matters of wisdom and understanding that the king required of them, he found them ten times better than all the magicians and astrologers that were in his realm.”

Now, if eating flesh is obligatory upon us, then these four worthies were transgressors of divine requirements. And if they were transgressors, it is a little remarkable that God wrought for them such notable miracles to save their lives, when under the sentence of death by the highest civil authorities. It is also very strange that by their influence three of the greatest universal monarchs of antiquity were converted from heathenism to the service of the true God. It is still more remarkably strange that to one of these sinners he gave such remarkable views of the great future events of this world's history in advance, as were not given to any other of all holy prophets. And more remarkable still, that the angel Gabriel should at two different times say he was a man greatly beloved.

But we leave these thoughts for the reflection of the candid. And though we do not forbid to marry, nor command to abstain from meats, we will introduce Num. xi, to show that under certain circumstances it was displeasing to God for the Israelites to eat flesh. And while we keep this in view, we will see from 1 Cor. x, 11, that the Israelites in the wilderness were ensamples or types of us, on whom the ends of the world have come. And if it was displeasing for the type to eat flesh; must it not be more so for the anti-type? And that, too, after it is so late in earth's history that there is no further call for the observance of those precepts which cut short the lives of men? We think this must be clearly evident to all.

Though the Israelites in the desert did not have all varieties of food, we are informed by inspiration that God rained down manna upon them to eat, and gave them the corn of Heaven; and that they did eat angel's food. He sent them meat to the full. Ps. lxxviii, 24, 25. After all this, they lusted after flesh to eat. Num. xi, 4. So he rained flesh upon them as dust, for they were not estranged from their lust. Ps. lxxviii, 30. But while their meat was yet in their mouths, the wrath of God came upon them, and slew the fattest of them. Verse 31. For all this, they sinned still. Verse 32. Now, if it was sin for them to lust after flesh, would it not be for us? That it was sin for them, we have the testimonies of both Moses and David as proof. There are greater reasons for abstaining from a flesh diet now, than at any former period of time since it was given to man.

It has invariably been the case when persons have been exposed to contagious diseases, that physicians have enjoined upon them dieting as soon as the exposure was known. And this consisted in abstinence from all kinds of flesh-meats: all kinds of rich, greasy or highly-seasoned, exciting food or drink. The result was, instead of being affected by the exposure, as would have been the case without such a course, but little inconvenience was experienced from it.

We also are dieting for four different objects:

1. That we may attain to the mastery by being temperate in all things; that the body may be sanctified as well as soul and spirit; that we may lay apart all filthiness and superfluity of naughtiness. Why we impute filthiness to a flesh diet is, because in the purest atmosphere known to us, it soon begins to decay. But not so with any of the grains, nuts, and many vegetables. And though the pulpous kinds of fruit do, after a time decay, they are not attended with that disgusting savor or those putrescent exhalations which decaying flesh emits. This evinces to us the unhealthiness of such a diet.

2. That we may be prepared to meet the last famine earth will experience without murmuring. When the famine of Joel i, 18–20 will be experienced by all the cattle, and it will be unsafe to eat flesh, for various epidemics will then prevail to sweep them off the earth. Zeph. i, 3. When our diet will be reduced to bread and water. Isa. xxxiii, 16.

3. We are dieting for the pestilence that walketh in darkness; when a thousand shall fall at thy side, and ten thousand at thy right hand. Ps. xci, 6–7.

4. We are trying to bring ourselves back to the course of living practiced in Eden; in preparation for the heavenly Eden, where there will be no beasts slain for the gratification of carnivorous appetites; where the wolf shall dwell with the lamb, the leopard shall lie down with the kid, the calf and the young lion and the fatling together. Isa. xi, 6. There shall be no more death, neither sorrow nor crying, neither shall there be any more pain; for the former things are passed away. Rev. xxi, 4. And then will have come the time when every creature which is in Heaven and on the earth, and under the earth, and such as are in the sea, will be heard saying, blessing and honor and glory and power be unto Him that sitteth upon the throne, and unto the Lamb forever and ever. Amen.

“GUARD WELL THY LIPS.”

“He that keepeth his mouth, keepeth his life.”

GUARD well thy lips; none, none can know What evils from the tongue may flow; What guilt, what grief may be incurred, By one incautious, hasty word.

“Be slow to speak,” look well within, To check what there may lead to sin, And pray unceasingly for aid, Lest, unawares, thou be betrayed.

Condemn not—judge not,—not to man Is given his brother’s faults to scan; One task is thine, and one alone; To search out and subdue thine own.

Indulge no murmurings—O restrain Those lips, so ready to complain; And if they can be numbered, count Of one day’s mercies the amount!

Shun vain discussions, trifling themes; Dwell not on earthly hopes or schemes; Let words of wisdom, meekness, love, Thy heart’s true renovation prove.

Set God before thee; every word Thy lips pronounce, by him is heard! Oh! couldst thou realize this thought, What care, what caution would be taught.

“The time is short”—this day may be The very last assigned to thee; So speak, that should’st thou ne’er speak more, Thou may’st not this day’s work deplore.

DISCUSSION IN OHIO.—ALMOST.

By J. H. Waggoner

To the Mich State Conf. Com.: I have not hitherto made any report to you of my visit to Geneva, Ohio, for the following reasons: When I left Geneva, I was under promise to await the receipt of a letter from the individual who had extended to me propositions for debate; and since my return I have been constantly traveling and busy, and had no time to attend to the correspondence since receiving news from Ohio. I now submit the following brief statement:

Last fall I gave some lectures two and a half miles from Geneva village. After I left there, Dr. Bane, Disciple, held a meeting or meetings in the same place, and my friends informed me by letter that he asserted that I dare not return there; that we were afraid of the Disciples, &c., which led to an agreement between them that I should be requested to come there and debate the Sabbath question with whomsoever he should obtain. Their request was forwarded to me at a time when I could not attend to it, and soon after that I had to commence work on the book on Spiritualism. So I informed them it would be impossible for me to do anything about it till that work was completed. During the time of my labor on the book, they wrote several letters urging me to come on, saying that Dr. Bane threatened to publish us all as cowards if we did not meet them soon. After the session of the State Conference, the Committee, who had also been addressed on the subject, requested me to go to Geneva as soon as circumstances would permit, and attend to the matter. I accordingly went to Ohio, and arrived at Geneva July 2nd.

Bro. F. Dickenson in a letter of Jan. 30, said, that Dr. Bane, “requests that the village of Geneva be the place of holding the discussion.” Bro. T. L. Bane, Jr. under date of Feb. 5, said, “Father suggests Geneva village as the place to hold the discussion.” On July 4th, I met Dr. Bane at the house of Bro. Bane, his son, by appointment; and, in consequence of reports he had circulated about a discussion I had with Mr. Higgins in Orwell, I arranged to have witnesses present at the interview. To my great astonishment, he denied ever requesting to have a discussion at Geneva, and refused to arrange for one there. He said he wanted a debate, but wanted it in some other place! I urged the absurdity of the thought of the friends there being a party to getting up a debate that they could not hear, and the injustice that would be done to them and to the community whose interest had been awakened in the matter, by taking it away from them to another people who were strangers to the circumstances; in this I was sustained by all those present; but to no avail.

Several propositions had been furnished by Dr. Bane, the substance of which I had expressed a willingness to discuss, provided the discussion be at Geneva; but no definite agreement had been made respecting the questions.

The last conversation I had with Dr. Bane was on the 11th of July. From my experience in the progress of this matter, I feared that I could obtain no fair and reasonable terms, and that no agreement made would be complied with if it was found to interfere with their purposes. Accordingly I requested those present to certify to the agreement then made, which they did immediately after Dr. B. left, while it was fresh in every mind. The following will show what was agreed to:

“This is to certify that, in a conversation held on the 11th of July 1866, between Dr. T. L. Bane and Eld. J. H. Waggoner, it was mutually agreed, and so left between them, that J. H. W. was to affirm the proposition offered to him on the Sabbath question, and Andrew Burnes was to affirm on the first-day; in substance as follows: “Do the Scriptures teach that it is obligatory on Christians to meet upon the first day of the week to commemorate the Lord in his institution. And that they should discuss these propositions in Geneva, Ohio, and repeat the discussion in Bloomfield, or Chardon, as might be agreed upon, at a time to be agreed upon by the parties. “H. A. ST. JOHN, PALMER SHAW, “T. L. BANE, JR., EMMA BANE, “WM. T. HUTCHINSON. “Geneva, Ohio, July, 11, 1866.”

I agreed to repeat the discussion at another place in order to get it at Geneva. With this arrangement, the friends in Geneva were well pleased, though it was understood by all that on my return to Michigan I should go with the tent, and could not spend time again with this matter till after tent labor ceased.

Notwithstanding this plain agreement, Dr. Bane expressed doubts whether Mr. Burns would be willing to come to Geneva to debate. His plea was that there was not sufficient intelligence in Geneva to appreciate a debate! As he seemed to rest it with Mr. Burns, he promised to write to Mr. Burns and inform me. Since my return to Michigan I have received the promised letter from Dr. Bane, saying that Mr. B. had left it all to him to fix the places of debate. This, of course, removed the last difficulty out of the way of our agreement of July 11th, but instead of standing to this agreement, he made no reference to it whatever, but named Bloomfield, Battle Creek, and Cleveland, as the places for discussion! and also expressed an anxious fear lest I should back out!!

I now place all the letters and papers relating to this matter in your hands. I have had no correspondence with Mr. Burns, and know not what has been written to him. Perhaps it has been so misrepresented to him as to justify on his part the remarks you will find in the enclosed copies of his letters to his friend. By this statement of facts and accompanying papers, you will be able to see where the “bluster” has been, and what has been the object of it.

I am still willing to meet Mr. Burns, or any one that they may select; but I despair of being able to bring them to any fair terms. On any point of fact involved, I would refer you to any and all the friends at Geneva, who are acquainted with the circumstances.

J. H. WAGGONER. Holly, Mich., Sept. 3, 1866.

Sorrows and Coming Joy

By Jean Paul Richter

SORROWS are like tempest clouds; in the distance they look black, but when above us, scarcely gray. As sad dreams indicate coming joy, so will it be with the so-often torturing dream of life when it hath passed.—Jean Paul Richter.

ABOUT PARTIES OF PLEASURE.

By B. F. M.

One said he would not go to the ball, or any of the haunts of pleasure, where the giddy and thoughtless meet to delight themselves in their own ways, and revel in their sports; where God and his truth are alike forgotten, and where the evil imaginations of vain and unsanctified hearts are so proudly displayed; for he did not think Jesus would lead him there if he were here upon earth, and it is written, “Be ye followers of God as dear children.” Eph. v, 1.

Another said he would not go; for should Jesus come, he wanted to be where he would look for his people, and he did not think he would seek them there; and thus it is written, “Watch, therefore, for ye know not what hour your Lord doth come.” Matt. xxiv, 42.

And one said he would not go; for the persons he would find there would not be lovers of Jesus, who, to him, were dearer than all others, and “How,” said he, “can the Saviour so dearly love me, if I join hands with those who hate him, and delight myself in their sinful ways;” and thus it is written, “Come out from among them and be ye separate, saith the Lord.” 2 Cor. vi, 27.

Again it was said, “I will not go; for such pleasures pass away, and leave a barrenness of soul,—an aching void. And thus it is written, “Forsake the foolish, and live, and go in the way of understanding.” Prov. ix, 6.

Such as I desire will not be found there. Shall I go to pass away time? I have not a moment to spare. It is written, “Redeeming the time because the days are evil.” Eph. v, 16.

Then said one, “For what should I go? To manifest a proud heart, and exalt myself in the eyes of such as there assemble? It is written; “Whosoever shall exalt himself shall be abased.” Matt. xxiii, 12. Shall I go to seek a companion? Will a lover of such retreats,—one who tries not to walk in the straight and narrow way,—one who loves not, and is not obedient to my Lord and Master, be a blessing to me as I tread life's rugged pathway?

Then, thought I, I will not go; for I see that going is not for the better, but for the worse. I will try to tread the narrow way, and seek a part with those who shall ere long find an everlasting home, and delight themselves in the abundance of peace.

B. F. M. Peoria Co., Ill.

WHO ARE THE HEATHEN?

By Wm. S. Foote

There are two classes of people thus called in the word of God. The first are mentioned by David, in Psa. lxxix, 6. “Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name.” These are they who do not worship their Maker, but gods of their own invention.

Another class is mentioned in Amos ix, 9. “For, lo, I will command, and I will sift the house of Israel (the true Israel) among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth. All the sinners of my people (false professors) shall die by the sword, Psa. cxlix, 5, 7, which say, The evil shall not overtake nor prevent us (peace and safety cry, 1 Thess. 5, 3). In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old” (sealing of the law and binding of the testimony, Isa. viii, 16). The prophet goes on to say, of the righteous, “that they may possess the remnant of Edom (the ungodly), and of all the heathen that are called by my name, saith the Lord that doeth this.” We therefore come to the conclusion that a man may be called by the name of the Lord (Christian), and be in reality a heathen in the sight of God. If a man believes the tenets of any religious body, it is proper to call him by the name which that body bears, or by which it is known. So it makes a man a heathen to believe in the doctrines of the heathen. Is it not so? One thing is certain; if his religious faith contains a great amount of error, he cannot possess the “testimony of Jesus.”

The heathen, or many of them who have not known the name of the Lord, Persians, ancient Germans, and others, set apart the first day of the week, as time devoted to the worship of the sun. A large majority of the (so-called) Christian church, obeying the mandate of the Man of Sin, set apart the Sunday, instead of the seventh day or Sabbath of the Lord, as holy time.

Most heathen nations believe in the doctrine of the immortality of the soul. So do errorists generally—Spiritualists, Mormons, Mohammedans, Catholics, and infidels of every class, with but few exceptions. Excuse us for not being in such company. The Bible tells us that “God only hath immortality.” 1 Tim. vi, 16.

The heathen who have not known the name of the Lord, believe that mankind, both good and bad, are rewarded at death. Most of the professed Christian church believe the same doctrine, although our Saviour says of the righteous, that they shall “be recompensed at the resurrection of the just.” Luke xiv, 14.

The first-mentioned class of the heathen believe that the wicked will be punished by an endless life in misery. If we believe that “eternal death” means eternal life in misery, we are like the heathen who have not known the name of the Lord, in this particular.

Those who have not known the name of the Lord, believe that the dead exceed the living in knowledge. So do millions who profess to know the name of the Lord; although the Bible tells us that “the dead know not anything.” Eccl. ix, 5.

The heathen who have not known the name of the Lord, of course are not governed by his law, and are under the government of the Prince of darkness; following those who “teach for doctrine the commandments of men.” And thousands who profess to be governed by the Bible, are doing the same, either by rejecting the whole law openly, or by offending in one or more points, thus becoming guilty of all. Jas. ii, 10, 11. “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” 1 John ii, 4. According to Psa. ii, 8, 9, the heathen are to be ruled with a rod of iron, and to be dashed in pieces like a potter’s vessel. And according to Obadiah i, 16, they are to be “as though they had not been.”

WM. S. FOOTE. Pendleton, O.

A LITTLE HYMN.

By J. F. HAMMOND

[Bro. Smith: The following hymn was composed by some one in 1843. I love the spirit of it, and so send it for publication in the Review, if thought best. J. F. HAMMOND.]

Come little children, now we may, Partake a little morsel, Little songs and little ways, Adorn a great apostle. A little drop of Jesus' love, Can make a feast of union, It is by little steps we move, Into a full communion.

A little faith does mighty deeds, Quite past all my recounting, Faith, like a little mustard seed, Can move a lofty mountain. A little charity and zeal, A little tribulation, A little patience makes us feel, Great peace and consolation.

A little zeal supplies the soul, It doth the heart inspire, A little spark lights up the whole, And sets the crowd on fire. A little cross with cheerfulness, A little self-denial, Will help us feel our troubles less, And bear the greater trial.

A little voice that's small and still, Can rule the whole creation, The little stone the earth shall fill, And humble every nation. The title of the little Lamb, Unto our Lord was given, Such was our Saviour's little name, The Lord of earth and Heaven.

Come let us labor here below, See who can walk the straightest, For in God's kingdom all must know, The last will be the greatest. Oh give us Lord a little drop, Of heavenly love and union, Oh may we never, never stop, Short of a full communion.

Glory to God that I have found, The pearl of my salvation, I'm marching through Immanuel's ground, Up to my heavenly station. And I'm resolved to travel on, And never to forsake him. I'll always keep the narrow way, Till I do overtake him.

Fear not, says Christ, ye little flock, Heirs of immortal glory, You're built upon the surest rock, The kingdom's just before you. Fight on, fight on, ye heirs of bliss, And tell the pleasing story, I'm with you till the world shall end; I'll bring you home to glory.

WHO ARE BLESSED?

By JOS. CLARKE

When John the Baptist sent to Jesus, making inquiries as to his Messiahship, Jesus referred him to the mighty miracles he had performed, and closed his reply by saying, “Blessed is he, whosoever shall not be offended in me.” See Matt. xi, 6, and Luke vii, 23.

All who have been subjects of divine grace in this fallen world, have been rescued from the corrupt race of man, and not being instantaneously brought from a state of sin to perfect holiness, but rather led on step by step in the Christian life, and being of course imperfect while in this disciplinary course, they do by their overt acts of wrong and neglect of duty, sometimes become a stumbling-block to others; but let us remember the blessing is for those who are not offended in Christ.

Again, sometimes a Judas betrays the cause into the hands of Satan, as far as he is capable of so doing; but let us remember the promise is for those who are not easily offended.

Sometimes persecution affrights the timid, from the path, or the disciple is called to renounce some favorite article of dress or food; his tobacco, or his stimulating drinks, or his gay circle of friends. If he stumbles here, he is offended in Christ.

The favorite idol must be brought down, whether it is gold or pleasure, or honor or fame.

JOS. CLARKE.

2 Peter, iii, 13.

“Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness.”

THE testimony of the Bible on the new earth as the future and eternal abode of the saints, the New Jerusalem, as the Father’s house of many mansions, &c., is sufficiently plain and explicit; yet we rarely find a commentator who does not endeavor to give it an allegorical or mystical meaning. The following testimony from Dr. Kurtz (Sacred Hist. p. 434), being an honest acknowledgment of what the Scriptures plainly say upon the subject, is therefore all the more acceptable.

“The glory and blessedness of Eternal Life cannot be adequately described in human language, or be imagined by the human mind. The renovated earth will be endowed with unspeakable glory, and be made the abode of the blessed. ‘The New Jerusalem, the tabernacle of God with men, comes down from God out of Heaven, prepared as a bride adorned for her husband.’ Rev. xxi, 2, 3. There the many mansions in the Father’s house, are found, which Christ went to prepare for us; John xiv, 2; there Christ, has established the throne of his presence, among his own people, whom he is not ashamed to call brethren, Heb. ii, 11, and who are the heirs of God, and joint-heirs with Christ. Rom. viii, 17; John, chap. xvii. Faith is raised to vision; 1 Cor. xiii, 12; 2 Cor. v, 7; all that is ‘in part’ only in this life, in knowledge, in volition and in feeling, will be done away, but love, which will never be done away, 1 Cor. xiii, 8, &c., is exalted to a fullness which embraces all. ‘And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof.’ Rev. xxi, 23. ‘No temple is therein: for the Lord God Almighty and the Lamb are the temple of it.’ Verse 22. ‘A pure river of water of life, clear as crystal, proceeds out of the throne of God and of the Lamb, and in the midst of the street of it . . . is the tree of life.’ Rev. xxii, 1, 2; ii. 7; xxii, 19.”

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