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THE
&OSPEL VISITOR,
K MONTHLY PUBLICATION,
EDITED BY
HENRY KURTZ .AND JAMES QUINTER.
VOL. XX. JANUARY, 1870. NO. 1.
TERMS : One Dollar and twenty five cents per year in advance.
DAYTON, OHIO: 1 L. J. KURTZ, PRINTEE cV PL'BLISJ I K11.
CH ^IVTV NTS Keplinger, David D Clark, A b Holl. Abraham
V^W±>I X 1^±\ _L KJ Stomp, John Lair. S C Oswald. Wm Moser, Ka-
p r q (>r,tl Stem, Wm B Keseler, Daniel Englar, E
Williams, Daniel Miller, Stephen Yoder, Abr'm
Oar Individuality 4 Naff, Job j Knisely, Samoel Deal, J W Brum-
Service of God and its importance 7 baugb, Benj Leatberman, W J II Bauman, Geo
David end Christ.-An encouragement to tf^l'/ B p"-'11"' i ^i"^' """T vE1^
herder. Adam Brown. Levi Kitlinger, John E
Sinners ]1 Cripe, Emanuel Hoover. John Fiiedly. Mary
The standing committee and the report \'A Rikard. J C McMulIen, Abr Fefley. John Smith,
Momentous themes 17 »r.J"C0.b ^e^ly, J Miller V Reiehard, Christ
Grisso, John W Pro Vance, Daniel Flory, L W
rh« CUrse Of Canaan 19 Matthias. David Moore. John Shellaberger.
Daniel's prophecy of the Messiah "20 Martin C Mohr. W A Kershner, Susanna Sidle,
A defence of the Standing Committee 21 f,,,el Ohm.rWori.li Bmnbmm G W Ferguson
__ . Henry llershherger. Cuthbert ^ orkinan. Cyrus
Usefulness without popularity 22 Lentz. J Ritter. Peter Nininger. J A Sell. Mary
The dignity of serving . .. 23 Wood. Leah C Taylor. A S Beery. Eliza Brandt,
A definite object in praver 24 %«n™ Jjjw Dfvid ««ber Michael Swanger,
~ , .. Geo W Buckwalter. David Brower, Jacob Hol-
On dress ^;> linger, 8 M Goughnour, Gideon Bollinger.
What is defensive war? 26 Christian Nininger; Geo Philips; E P L Dow:
Beautiful illustration — Wm Pannebaker; Geo W Wine: Catfa Longen-
Vouth's Department ^'p-Sr8 Stuekey; John P Hess; Abr
1 Y\ olf; Gilbert Brower: Jos Warfield; Jos Zahn;
The little conscience '27 Abner Fidler: Abr Naff; Jacob Fal ken stein; Jno
A compass to steer bv 20 Rowland; David Kingery; Nathan Miller; Jacob
Correspondence - ^ Dealer W K Si—: Jacob Aluhler, Re-
' beeea Sbively; Sarah Harlev: Jos Shiek; Joel
Church news .-51 Glick; Eld C Wenger; Christian Krider: George
Treasurer's report of Annual Meeting.... — Row; Cath Cronise; C Bucher: A J Bowers: D
Notice of district meeting - ^Ink; Joa ] ?',verJr *»** Campbell: Elvira
ACnstrong: John Holsinger: Jacob Stanley;
Ooitnanes 32 John Spindler; Hiel Hamilton; J K L Swihart;
Notice Cover- -John R Holsinger; S D Christian; Jacob Freed:
Philip Boyle: Samuel Bock; J R Eby; Catharine Rinehart: R C Ross; Silas Morton; Jos Ogg: David Province.
LcttCl'S RcCCiTCCl. Israel Roop; Adam S Lehman; John Green;
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From J C Mc Mullen. Abr Molsbee, H John- Allen Boyer: Wm Holsinger: Amos Connell; son, D R Sayler, Jas A Ridenour, John Butter- John Nehr: L R Day; Wm Sadler; Jacob Clap- baugh. John Lutz. J A Sell, Ananias Hensel, per; Elisha A Crawford; M J C Ecker; D D David D Clark, Samuel Mussulman, C Gnegy, Horner: Jacob Mitcbel. J S Stayer, Adam Kurtz, Leonard Furry, F M Snyder, A J Correll, John Ockerman, G W Gish; Emanuel Slifer, D R Sayler, 0 F Yoant, Mills Calvert. Eld Jacob Miller.
Jacob Holsinger, S R Moore, Lindon West, Abraham You nee, D P Sayler, Jacob G Bashore, A Leedy, jun. J F Funk & Brother, Henry Clay. S Gall, W B Sell. B F Moomaw. 0 P Mundell, D C Moomaw, Obadiah Summer, S M Mohler, S R Moore, J G Custer, Jacob Holsop- ple, Matthias Frantz. John Wise, J W Wolf. Solomon Gilbert, J B Tknxer, Wm B Sell, J L Parker. P J Brown. Jos I Cover, David L Will- iams, Jacob Wine, R H Miller. John Noffringer Daniel Miller. Jacob B Landis, J W Moats. I J Rosenberger; H B Brumbaugh, Abr Malsbee, John Knisely. S Z Sharp. H lohnson. D H By- erly, Jo* Holder. Abr Naff, Z Newcomer, F P Lnehr, J L Kuns.
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NOTICE.
Several nameless letters have been received with subscription for the Visitor. Mistakes will be made sometimes both at the office and by correspondents, and all such will be cheer- fully corrected. Those that do not receive the first number ( January ) in due time will please inform immediately.
If brethren and sisters want the Visitor and cannot pay in advance, but will pay during the year, we will willingly wait for them. We do not think that there are many of this class, hut there may -be some and we desire to accom- modate them as far as we can. Poor brethren who wish to read will receive freely to extent of ability.
DEBATE ON IMMERSION.
A Debate on Immersion between Elder James Qninter. and Rev S. P. Snyder
"Is Immersion the mode of Christian Bap- tism Authorized and proved bv the Bh!e."
Priee ' § ,75
One doz bv express 7,00
Address ' H. J. Kdrtz, Dayton, O.
\
THE
GOSPEL VISITOR
A MONTHLY PUBLICATION,
DEVOTED TO THE
EXHIBITION AND DEFENCE
OF
GOSPEL PRINCIPLES AND GOSPEL PRACTICE,
IN THEIR PRIMITIVE PURITY AND SIMPLICITY,
IN ORDER TO PROMOTE
CHRISTIAN UNION, BROTHERLY LOVE,
AND
UNIVERSAL CHARITY.
*'For I am not ashamed of the Gospel of Christ : for it is the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greek." Rom. 1 : 16.
EDITED BY
HENRY KURTZ AND JAMES QUINTER.
VOLUME XX, 1870
DAYTON, OHIO: HENRY J. KURTZ, PUBLISHER.
ft
¥11 Gftsm mmim
Vol. XX.
JANUARY, 1870.
No. 1.
PREFACE.
Friendly reader : In making you our first visit in the Year of our Lord one thousand eight hundred and seventy, we greet you with the expressive Christian salutation, "Grace be unto you, and peace, from God our Father and the Lord Jesus Christ." These words so rich in meaning, contain the substance of the great gitt of salvation. The grace alluded to, is none other than that which Paul says, ;<brings sal- vation." And the peace of the sal- utation is no less than peace "with God," the peace "that passeth knowledge." The salvation of which the Lord Messiah is the Au- thor and Finisher, saves his people from their sins. And all who are saved from their sins will have "peace with God through our Lord Jesus Christ," and if it be possible, as much as lieth in them, they will live peaceably with all men."
"Behold, how good and how pleas- ant it is for brethren to dwell to- gether in unity I" Well may we be called upon to contemplate such a beautiful picture. For such is the meaning of the word, behold. It is desirable, and indeed necessary, for all men to dwell together in unity or peace if they would be happy. But the most perfect unity will ex- ist among the real brethren in Christ. For this their Lord prayed and labored. And one of his holy Injunctions to his followers is, "have peace one with another." The gospel is called the gospel ot peace. The reason is plain. It
promotes peace in proportion as its teachings are cordially received, sincerely believed, and faithfully obeyed.
The mission of the Gospel Visitor is to promote the gospel of peace, and thus extend peace with its tem- poral and eternal blessings. The demand for such labor to-day is as great as it has ever been, and per- haps greater. And in introducing to our readers this twentieth vol- ume, the following language of the apostle presents itself to our mind as both admonitory and encourag- ing: "Let us not be weary in well- doing: for in due season we shall reap if we faint not." Both the authority and the appropriateness of the passage commend themselves not only to our approval, but to our high regard. We therefore desire to continue in well doing, and be- lieving that our labors to supply a Christian literature for the church and for the world is of this charac- ter, we design to continue the pub- lication of the Gospel Visitor, if it seems to be in accordance with the will of the Lord to do so.
It is true, there are discourage- ments; and we are inclined at times to become "weary" in our labors. We sometimes feel we have not the sympathy and aid from our brethren that we should have, and which we feel we so much need. And we know weBsometimes have their cen- sures. And so at times we feel dis- couraged. But this may be our weakness; and trusting in God as our Almighty Helper, we shall still
OUR INDIVIDUALITY.
try to labor in the editorial depart- ment of the Visitor, with "the abil- ity which God giveth," knowing that in due season, not only we, but also all who servejthe Lord faithful ly, shall reap if we faint not.
And as it regards the character of the Visitor hereafter, we would say, we shall do our utmost to make it all the friends of a pure Christi anity might hope to see it. We trust we will make the present vol ume as interesting as any one which has preceded it. We will try to make it more so. And as much de- pends upon our contributors, we hope they will labor too, to make the Visitor a more welcome messen- ger than ever into every family ac- quainted with it, and more worthy of a larger patronage than it has ever had. We ask a hearty cooper- ation of all our agents, contributors or writers, and friends in the good work of making the Gospel Visitor an auxiliary to the church in spreading the gospel, and in promo- ting gospel holiness. And we offer you the same encouragement to la- bor that we have ourselves : "In due season we shall reap if we faint not." This is great encouragement, when we remember that he is faith- ful thot has promised. And may the Lord grant his, blessing to our work, for without his blessing, the planting of Paul, and the watering of Apollos, and the greatest efforts of any of the servants of God must be in vain.
Editors.
OUR INDIVIDUALITY.
Individuality seems to be a char- acteristic of intelligent and respon sible beings. No human being
whatever can exactly and altogether fill our place in the world, nor we the place of others. Neither can one person be confounded with an- other before God. Our individuality is recognized by him. The simple meaning of the word individuality, signifies separate existence. This im- plies as already remarked, that each individual has a place to fill, and that he will be held responsible for the duties connected with that place. » Our individuality is treated as a fundamental truth in the Scriptures like the existence of God, and no attempt is made to prove it, and no specific explanation given to explain it. It is plainly recognized in the following passages: "Every one of us shall give account of himself to God/' Eom. 14: 12. The word every in the connection in which it is used here, conveys the same idea as individual- ity. Every is thus explained by Web- ster: "Each individual of a whole collection or aggregate number. The word includes the whole number, but each separately stated or consid- ered." " Cursed is every one that continueth not in all things which are written in the book of the law to do them," Gal. 3 : 10. "As the Lord hath called every one, so let him walk," 1 Cor. 7: 17. In all such passages in which the word every is used, our individuality is plainly implied according to the meaning given of every, since it sig- nifies "the whole number, but each separately stated or considered.''
Our individuality is by no means duly appreciated by the mass of men. We live in society so constantly, and think, and talk and actso much with society, that we are in great danger of losing sight of our individuality. There are several communities that
OUR INDIVIDUALITY.
we are members of. First, the fam- ily community. Secondly, the . civil community or commonwealth. Thirdly, the religious community Now while we may be members of all these communities, and of still j more, we cannot possibly lose our individuality or personality, however large the society may be of which we may be members. We who are citizens of the United States are members of a political society which numbers some thirty millions of hu- man beings, and yet our individual- ity is not lost sight of in the great crowd. And as members of the great family ot man, what a multitude of human beings will be assembled when all nations are gathered before the Son of Man ?* And even in that vastmultitude whose numerical strength will far exceed the present powers of our minds to fully com- prehend, our individuality will not be lost sight of, but each one must appear in his individual character and give an account of himself to God. While the rocks and moun- tain cannot hide a sinner from God, neither can the great multitude of human beings made up of the whole race of mankind. It may seem im- possible for God to recognize each individual of that multitude in his individuality, but a recollection of the perfection of all his attributes will satisfy us that it is one of the " all things that are possible with God." How perfect must be his dis- crimination if not " a sparrow can fall to the ground without his no- tice," and if "the very hairs of our headsareall numbered" ? And such is declared to be his thorough ac quaintance with the most minute de- tails of all that occurs within his vastdominion. "All things are naked
and open unto the eyes of him with whom we have to do." So that the mote of matter that floats in the air is no less an object of his notice, than the huge mountain whose summit penetrates the clouds. And the lit- tle insect too small to be noticed by the naked eye, is as distinctly seen by him as is the leviathan that makes " the sea to boil like a pot," and that makes his " path shine after him." And the infant of days is in no more danger of being lost sight of, or forgotten, than is the purest saint or the angel that is highest in authority.
"He telleth the number of the stars; he calleth them all by their names. Great is our Lord, and of great power: his understanding is infinite." Ps. 147: 4, 5.
u 0 wondrous knowledge, deep and high !
Where can a creature hide ? Within thy ctrcling arms I lie,
Beset on every side."
And in view of God's knowledge and power he makes the following address to his'people : "Whysayest thou O Jacob, and speakest, O Israel, my way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known ? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, nei- ther is weary ? there is no searching of his understanding." Isaiah, 40: 27, 28. No, the way of no one of his intelligent and accountable crea- tures is hid from him. If he telleth the number of the stars, and calleth them all by their names, how much more shall he do so to the children of men. Our individuality then is to be learned both from the Scripture and from the character of God. And from our individuality follows our
OUR INDIVIDUALITY.
individual responsibility. It is said much more, it requires that we as that Daniel Webster was once ask- individuals have a personal interest ed, "What is the most important in Christ; (that our own individual thought you ever entertained V* He characters are formed after the replied, after a moment's reflection principles of Christ;) that we " The most important thought I ever, be personally and practically holy; had, was my individual responsibil 'and that with the people of Samaria
ity to God." The thought that each one of us " must give an account of himself to God" is indeed an im portantand solemn thought; enough bo to make it deserving of much more attention than it receives from the thoughtless multitude.
Associated as we are so much with society, and with some so closely, we may, if we do not appreciate our position, and reulize our individual, ity, come to look upon ourselves as mere instruments, or members stand ing in the same relation to society, as the members of our natural body, our hands and feet, stand to our body, and not as individual men. But as members of the human family, of the eommonwealth, and of the church, we occupy a different rela- tion to these bodies to what our physical members octnpy to the physical body. Each human being has within himself an individuality , a capacity for a separate existence the elements of responsibility. Oh what an importance then is connect- ed with the existence of every per son !
A proper view of our individuality should forcibly impress us with the necessity of personal and individual holiness. It is not enough that we are members of the true Church of Christ; that we accept the Chris- tian Scriptures as our rule of faith and practice ; that we stand con- nected in our family relations with the excellent of the earth; our indi- vduality requires more than this —
we ean say, " Now we believe, not because of thy sa}'ing : for we have heard ourselves, and know that this s indeed the Christ, the Saviour of the world."
The doctrine of our individuality requires this, because whatever is our fellowship, association and com- bination now with others, an isola- tion or separation is to take place. There are certain events in cur his- tory, in which we shall experience this separation — the state of being alone. 1. Something of this separ- ation is experienced when " friend after friend departs," till many of those to whom we have been united, and with whom we have associated, if we survive them and live to old age, will have left us and we shall begin to realize our individuality, our isolated condition, and we shall then feel lonely. 2. This sense of loneliness arising from our separa- tion from society, will also be expe- rienced w^hen sickness confines us to our chamber and prostrates us upon our couch, and when we can say with Job, "As the servant earnestly desiret the shadow, and as a hireling looketh for the reward of his work : so ami made to possess months of vani- ty, and wearisome nights are appoint- ed to me. When I iie down, I say, when shall I arise, and the night be gone? and I am full of tossings to and fro unto the dawning of the day." Under these circumstances, we shall feel that we can, and that we must, exist alone or separately
IMPORTANCE OF GOD'S SERVICE.
from human society. 3. Our iso- lated condition will be still more fully realized when we enter the valley and the shadow of death alone. There is a point beyond which no human friend can accompany us, and there is a part of our journey that we must travel without a hu- man voice to cheer us. If friends can accompan}7 us to the ver}7 shore of the dark waters, over the river we must pass without a human com- panion. Shall we not then, if we do not before, realize our individual ity ? 4. But the event that cannot fail to awaken a consciousness of our individuality, is the judgment day when " every one of us shall give aocountof himself to God." (Many no doubt will then, who neverdid before, realize their individuality and their individual responsibility.) Many will then for the first time in their existence have their attention prop- erly and fully directed to themselves. Their individual self will then pos- sess an importance in their estima- tion that it neverdid before, however vain and self-conceited they may have been. In the midst of that vast concourse of human beings, and with all the surrounding objects of attraction, nothing can draw the at- tention of the individual from him- self- On himself he must think, and about himself he must talk. As directly will the Judge address each one, or so will the address be taken^ as was the address of the Almighty to Adam, when he said, " where art thou?" Then will the sinner with his past guilt, and the penalty of that guilt before him, become so ab- sorbed with himself, that notwith standing the innumerable multitude around him, he will necessarily feel a horrible loneliness.
Dear reader, study your individ- uality. Remember you are an intel- ligent being and a moral agent, and that you are individually responsible for your conduct to God. Often retire within yourself and " com- muno with your own heart and be still," and listen to a quickened con- science and the voice of God, and follow their teachings, and though you possess an individuality, you shall not be lonely when you mingle with the redeemed host.
J. Q.
For the Visitor.
Service to God and its Importance
" Whatsoever thy hand findeth to do, do it with thy might, for there is noioork, nor sevice, nor knowledge, nor wisdom, in the grave whither thou goest" Eccl 9 : 10.
This language very fairly implies that service and duties pertain to men during their transient stay on the earth. In harmony with this idea is the language of Christ, Mark 13: 34: " For the Son of Man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work." These scriptures very forci- bly teach that God has a work for every person, and they also teach that there should not be any hesita- tion in doing the work, as there seems implied danger, or loss, by postponing; and they also seem to give the ground for inference, that the work intended for men to do, has a very important influence in determining their condition in the next world. And it seems to mean that by attending to this work men may obtain salvation, and by not at-
8
IMPORTANCE OF GOD'S SERVICE.
tending to it, they will not be saved. It is therefore not meant that the work alluded to in the text, is work that belongs only to men's physical wants, to supply them, save in so far as the business of this life con- nects itself with the life to come. It primarily has a reference to the work of preparing one's self for the next life. However, the text does not simply mean to get into a state of preparedness for another life, or world, unless helping others to good, doing good, and as stewards of the Lord, help to establish his truth and testimonies, in the many ways which are open, and possible to do so, constitute a part of the work of getting ready, and which perhaps is the burden of the inspired penman's text, heading this article. The necessity of attending to the work required of us all or to be in a condition of readiness, is also very urgently presented, and is opposed to the heretical idea, that in Christ all the exigencies of man's wants were fully met separate or apart from any acting on his part towards obtaining salvation. One of the reasons why men should attend to the work and service which entitle them to the promises of God, is because others have, in the constitution ot things as they exist, claims upon them, aud those claims grow out of the fact that each person has either power or ability to advantage others besides himself, and having the power to do so, this at once constitutes a duty to do so. We having the power to do good, the Lord has so ordered the concurrence of the events of time, as to afford us manjT opportunities to help others to better their condi- tion. And further, an opportunity to help others, not being improved,
can no more, in the ever onward march of time, be recalled ; and hence, an opportunity let pass un- improved, is forever gone.
Nevertheless, the claims which others have on us, constitute not the only reason to act and do promptly, as the season to do so may be af- forded us. Still they constitue a reason. But in addition to tho claims of others, exists the fact that God has so constituted us as we stand related to duty, that every observanco of duty imparts the doer thereof emotions of p'easure and happiness, while ever}' omission keeps back just that amount of pleasure. See James 1st, 25. "But whosoever looketh into the perfect law of liberty, and continueth there- in, he not being a forgetful hearer, but a doer of the work, this man shall be blessed in the deed." This wise regulation on the part of God, in blessing and making happy, the careful doer of duty, is seen from the consideration that success in any department of business or calling, de- pends upon sufficient encouragement being given. To encourage us to succeed, the Lord blesses, and makes happy now, him who serveth Him. •' If ye know these things, happy are ye if you do them" This has an immediate reference to one special part, which constitutes several acts or deeds ot service. To refuse doing duty, as occasion may from time to time be afforded, is effectually to shut off God's life stream from the soul, and to doom one's self to perpetual perdition. For God cannot, and does not, encourage, or bless, to the mak- ing happy the violator of duty's call, and the sinner in the absence of the happiness which God only can give, does not possess filial affection or
IMPORTANCE OF GOD'S SERVICE.
9
regard for God, which he otherwise might pose 688 or enjoy, under the force of which he would be drawn unto God, to enjoy more of Him, and have Him impart of Himself in a greater degree to him. And the sinner is, instead of having filial affection, possessed with the fear which his sinful deeds engendered? and which have enslaved him, and which hang as a millstone upon his moral powers, and as a gangrene is slowly but surely corroding the soul's vital powers and energies, benumb- ing his faculties, impairing his use. fulness, and preparing him for eternal exile to that abode where the tear of regret must flow, and it is not said that it shall cease.
Failing then to attend to the work, the duties of the day and hour are to live without doing any real good to others, as also not to receive any blessedness from God unto ourselves. And, consequently, sadly out of joint is such a person, and the child of worse than sport, and hustled out of all sympathy and fellowship with the basis or foundation, so to speak, of all practical goodness, and hereby he must sustain a deprivation of comfort now, and reward forever hereafter. Another, and perhaps equally powerful reason, why con- scious duty should not be postponed or neglected, is owing to the fact, that the services which God requires of us now, are services made necessary (through the fall into sin) to train us up to a state of fitness for, and to a state of fellowship with, heavenly principles, and into unbroken sym nathy with whatsoever is good. God is long suffering to enable us to obtain such a training, and also of tender mercy y and hence he affords not only the time which is necessary
to this end, but also has this time crowded with the means and the opportunities which our training may demand, and the use of them is just that which the text contem- plates. And hence it must follow, that that which in the text is called work, implies that the want of properly improving time, and a want of rightly applying the means which are placed under our control, takes, or keeps from us, just that amount of God-given ability, and the oppor- tunities to acquire the exalted state of fitness for Heaven, which the word of God contemplates, and that which God is ever providing for. And not only so, but a neglect of that work subjects us to His dis- pleasure.
Looking at the work, then, which now requires our attention in this light, what a gathering up of the spirit of the sacred writer should take place that we may do the work promptly and with interest, with heart and soul in it !. .No dead, cold, formal service can. be substituted, it must be serving that will imprint life, power, and God upon it, a doing that will tell in its moral and spirit- ual impress, and impart just that amount of good property unto the doer, and make him or herthat much stronger in the right, and more God like, and to that extent prepares them to exert a stronger spiritual influence on society, which one's own growth in purity and holiness re- quires. For it is seen that while the individual exerting an influence in society and on society, and hence is performing a proportionate part in giving character to society, mak- ing it either better by his life, or worse, as the case may be, in like manner society, as he or she may
10
IMPORTANCE OF GOD'S SERVICE.
have helped in giving character to it, again in turn]is exerting an influ- ence in giving character to the indi- vidual; and further, as this is the way in which society and the indi- vidual are in turn passing over to each other their respective qualities, something of the same obtains in the relation which exists between men and their Creator. Not that men can give character? or impart qualities to their Maker, but in serv- ing Him, in doing the work and duties which the Lord has laid upon men to do, there springs up, so to speak, a correspondence of qualities, and as in nature the stronger molds the weaker, so men have their own traits ot character transformed to a resemblance and into a likeness of God.
The first great work, then, which pertains to all is to be born again, and thereby to establish a peace with their sin-offended Lord, which blessed result is consummated only through obedience to the Gospel of the on of God, and which, virtually, is a fulfilling of the first great command- ment of the law, viz. : "Thou shalt love the Lord thy God/' &c. The second, and as growing out of the first, is to love thy neighbor as thy- self; or, in other words, to give exercise to the regenerated heart by doing good to others, and in this form apply the power we possess to establish testimonies for the Lord.
And permit us to enumerate one, among the many ways, in which this may be successfully done, and that is to enlarge the circulation of the Visitor, both in and outside of the brotherhood, in places where this can be judiciously done, and where there is reason to believe it would result favorably. A little of
our means applied in this way, to have the Visitor to circulate, where at present there is an absence of it, might be the means of enlightening some dark mind, by bringing into it the light and joy of salvation. This is a matter which appears to every lover of the truth, and as the opportunity to serve in this form is available to nearly every member of the brotherhood, to what extent the word and power of saving grace might exceed its present limits (if the opportunity were improved) none can tell. It is however suffi- cient to know that if our periodicals are in any wise doing good, their pow«r to do more good might be enlarged by increasing their circula- tion. And since the year, which is soon to close, has in many respects been a favorable one, the Lord bless- ing the labors of the farmers, by giving in many localities more than usually good crops, is it not to be feared that the abundance, which we have had bestowed, will lead more to surfeiting than to gratitude? To avoid incurring guilt, because of our abundance, opportunities should be sought to serve and to do good ; for this clearly is the sense of the text. The word " findeth" is in this way to be understood, to seek opportuni- ties, as if concealed, as not of itself appearing. Findeth, then, does not mean something accidentally thrown in our way. It means more than that. It means diligent search, not easily turned away from. In giving increase to the circulation of the Visitor, the object thereof cannot be temporal gain. It is the accepting of this way of doing our humble part, to further the great work connected with the scheme of redemption, in which those who labor now to sow
DAVID AND CHRIST.
11
the truths of the Gospel far and wide, and those who reap, may rejoice to- gether in one common salvation. S. S. Moiiler. Cornelia, Mo.
For the Visitor.
David and Christ— An Encouragement to Sinners.
"David therefore departed thence, and escaped to the cave Adnllam, and when his hrethren and all his father's house heard it they went down thither to him. And every on(5 that was in distress, and every one that was in debt, and every one that was discontented, gathered them selves unto him." (1 Sam., 22 : 12 )
Unconverted sinner, with greet- ings I address you. David in the cave Adullam is a type of Christ, illustrated thus: What David was to these men literally. Christ will be to you spiritually. Observe, when David's brethren and his father's house heard that he was in the cave, they came unto him, to share with him whatever his fortunes might be; forming a center around which are gathered a miscellaneous class of characters, not very creditable to any man, and apparently not much to David's advantage. Men in die tress; men in debt; men of discon tented minds, joined him. Not the great men, or rich men, or stout men ; nor the good men, but rather bad men. And he became a captain over them all. Mean as this regi ment might appear, David being captain over it, the men will be rightly drilled, and properly trained, and become good soldiers. The first three of his worthies were among those who owned, and joined him in the cave. When David was in
the cave Adullam, and the Philis- tines garrison at Bethlehem, he " longed and said, oh, that one would give me drink of the water ot the well of Bethlehem, that is at the gate. And the three broke through the host of the Philistines, and drew water out of the well of Bethlehem that was by the gate : but David would not drink of it, but poured it out to the Lord. And said my God forbid it me, that I should do this thing Shall I drink the blood of these men, that have put their lives in jeopardy ? for with the jeopardy of their Jives they brought it. There- fore would he not drink it. These things did these three mightiest." (1 Chron.,11.) A valorous act indeed. Note, David's training will make good soldiers out ol very poor mate- rial.
As David was in the cave Adul- lam, so is Christ the son of David, in the church, the ground and pil- lars of the truth. There his breth- ren, and sisters, and mother, the disciples of the Lord who do the will of God, the Father in heaven, come to him and join themselves unto him, and he becomes a captain over, and a leader of them. Sinner, you join him then, his calls are to you ; you are indebted to him, come to him. You are in debt ten thou sand talents and have nought tc pay and yo*u know not what to do. (Mat., 18.) Come to him, join his service, and serve him. Erormous as yonr debt may be, he will freely forgive it all, if you desire it. Your debt is so great you can never pay it ; if not forgiven, it must and will destroy you. Ten thousand talents in gold is equal to three hundred a. id thirty-seven million five hun- dred thousand dollars our money-
12
DAVID AND CHRIST.
How do you thinkjever to pay such an enormous debt ? You cannot, so come to him for forgiveness. Don't suppose your sins are great enough to justify this comparison. Oh ! remember that it is unpardoned sin which will sink your soul to hell when it will be lost; the loss of the soul Christ, the son of David, could not value with the whole world, and asks, "what can you give in ex- change for it V The prophet says, "thousands of rams, nor ten thou- sand rivers of oil" would not ex- change it. Think of the great value of ten thousand of rivers of oil. Why, you could not number the bar- rels with quadrillions, much less gal- lons, how could you estimate its value ? So great is the debt of sin, you can never pay it by staying where you are ; by staying you only add to its greatness, and " after thy hardness and impenitent heart, treas- ureth up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God." (Rom. 2.) Then come, oh come soon ; join yourself to Jesus, he will forgive you all, and be a captain over you, and so train you as to avoid all future debts.
Sinner, are you in distress because of your sins ? Jesus bids you come to him. Come to me in the secret closet. I will meet you there ; meet me there in prayer. I will see you when you kneel down ; talk with me there, you need not talk very loud if you are sore distressed, I will hear and even answer before you speak. If you only whisper, I will stoop down and listen, and though your lips only move, I will see them move and know what you mean. Be free with me ; be not ashamed nor afraid ; tell me all the cause of your distress,
and I will relieve you. And if you be so distressed that you can only groan before me, I understand that language also, and know what it means. Tell me all, I am not par- ticular how. Does your hard, cold, unbelieving heart distress you ? out ] with it. Does your proud heart dis- tress you ? tell me. Does your lust- ful, carnal mind distress you? tell | me that, and I will cure you of all ! these. Does your spiritual poverty distress you ? come to me, and I will 'give you true riches, gold tried in the fire that you may be truly rich. Does your spiritual blindness distress you ? come to me, and I will give you the true eye salve, that you may see. All too without money and without price ; and I will be a cap- tain over you.
Sinner, are you discontented? come to me; your discontent arises not from natural causes, but is the effect of your "great indebt- edness, the source of your distress. I will remove the cause and the effect will cease. Are you discontented with your sinful society ? come to me ; in the church you will be joined with holy society, and become the companions of angels. Are you dis- contented with your sinful ways ? come to me in the church I will I teach you the "good old way." Are you discontented with the burden of your sins ? come to me, and I will take your burden away, and in the church give you a light and eas}' one to bear, and be a captain over you, and train you for heaven and glory.
"Look unto me, all ye the ends of the earth, and be ye saved," is the language of the Lord. Be not dis- couraged because of the greatness of your sins. Seven devils were cast
THE STANDING COMMITTEE.
13
out of one woman, and see how emi- nent she became, being the first one to whom the Lord appeared after his resurrection. (Mark, 16 : 9.) Fornicators, idolaters, adulterers, drunkards, revilers,and extortioners, were joined unto him in the church at Corinth, and were " washed, sanc- tified, and justified in the name of the Lord Jesus, and by the spirit of our God." (1 Cor., 6.) And so may you. Saul of Tarsus was a perse- cutor; he entered into houses, hail- ing men and women, compelling them to blaspheme, persecuting them even unto strange cities. He was a sinner, chief among sinners. See what a valiant soldier Christ's training made him ; he was crowned, and so may you be. Sinner, your sins are great, though they seem small to you ; if you continue in them they will destroy you. If you come to Jesus he will take them all away, and save you. Then come. Oh come to Jesus. Come young and old, come rich and poor, come high and low, and join yourselves to Jesus in his church. And he will be the captain of your salvation, leading you to certain victory, and triumph over death and the grave; and in heaven save you, and crown you in glory.
"Hasten, sinner, to be wise ;
Stay not till to-morrow's sun ; Wisdom >f you still despise,
Harder is it to be won," Ac.
D. P. Sayler.
For the Visitor.
The Standing Committee and the Report.
Being a member of that Commit- tee last spring, I have for some time felt it my duty to defend the course
pursued by us in that matter, inas- much as it has been assailed by sev- eral brethren through the Companion. It is necessary that the matter should be got before the brethren fully, and then I think there will be but little room for dissatisfaction.
I will try and present the matter clearly, and using the language of br. Sharp, " according to the genius of our church government. " First, then, when any brother or brethren desire any thing aftecting the inter- est of the whole brotherhood, it is according to the genius of our(Jchurch government that they bring it be- fore their church at home, there to be considered; and then sent to the District meeting, there to be recon- sidered; and then sent to the A. M., there to be decided by the Coun- cil at large. This course br. Hol- singer did not choose to take, but without the council of any church, or District, or A. M., he proceeded on his own responsibility to make a full report of the proceedings of the A. M. This all know is]a new thing among our people, brought up and adopted alone upon the decision ot br. Holsinger. Most certainly that was not according to the " genius of our church government/' If it was, some brother might be in favor of instrumental music in the church, and decide to bring his organ to the A. M. and go to playing independent of the order of the brethren on that matter. We certainly all know that it is contrary to the rules of our church, for brethren to introduce new things in such a manner as that. The Standing Committee has the right, and is in duty bound, if any brother should bring instrumental music into the A. M. to stop him, be- cause he is proceeding without the
14
THE STANDING COMMITTEE.
council of the A. M. in a matter they have never sanctioned; — he has go1 ahead of the A. M. and he ought to stop and ask for its council. Then the Standing Committee would not be under the necessity of calling him back.
Weare notjnow discussing wheth- er it would be a good or a bad thing to publish a full report, but whether the Committee did right in prohibit ing such a report, until it is decided by the A. M. according "to the genius of our church government/' Br. Sayler has stated the facts in the case correctly j that there was not a dissenting voice in the Committee wThen br. Holsinger was stopped from publishing the report. And not a doubt was expressed by any of them as to whether we had the right to stop him. For br. Holsinger had gone far on his own responsibility to adopt a system of reporting never authorized or recognized by the An- nual Council. And if there was power vested in any body to stop him, it was his duty to exercise that power until he should obtain in a legal manner the consent of the A. M. to publish its proceedings in full. It was the duty of the Committee to stop him, from the fact that they knew that a large proportion of our brethren and most likely a large majority were opposed to it. To deny that the Committee did right in stopping him is assuming that he had the right to force it upon a large proportion of our brethren against their will, and without giving them any possible chance to defend them selves, or even question the correct- ness of his course. We contend that it is the duty of the Committee to guard the rights and defend the lib- erty of that large body of brethren
against the illegal encroachments of one brother.
We will now notice some things in rather a remarkable article from the pen of br. S. Z Sharp, in which he censures the Committee for their coarse. But he tells one truth while speaking of the matter, which, if admitted, overturns all he has said against us, and proves that we did right in stopping the report, lie says, " but it logically belongs to the council at large to decide whether its deliberations shall be reported in full or not,"
We do not hesitate to admit that position to be true, and believe it to be an important truth. Then if it belongs to the council at large to de- cide it, and we verily believe it does, it was wrong for br. Holsinger, or any other brother, to decide it. In the name of reason, I ask, could it be right for one brother to decide, and do that which belongs to t e "council at large" to decide must be done or not done ? Most cer- tainly it cannot, unless one brother has equal power with the whole body. Again, if it " belonged to the council at large to decide" it, the Standing Committee did light in preventing br. Holsinger from deciding it, for it is right that the Committee should protect the coun- cil at large.
Br. Sharp thinks he sees an un- warranted assumption of power on the part of the Committee. That would be a grave charge if it could be sustained. But talk not of an assumption of power on the part of the Committee, while one brother presumes to decide, and do that which belongs to the council at large to decide must or must not be done; and they only prohibited him from
THE STANDING COMMITTEE.
15
it. "Br. Sharp, tho assumption of power is all on the part of that brother who decides a matter, which you and 1 both say, and which the Committee by their action have said belongs alone to the "council at large."
In conclusion upon this point I will say for one and I think for thousands, I am thankful that we bad on that committee able breth- ren who stood up boldly for the rights of the council at large; and for thousands who had no chance to speak for themselves against any that would introduce and force their peculiar dogmas upon the Annual Meeting without its council. And we hope in after years the friends of every new-born speculation will take warning that it must come before the Annual Council before it can be adopted.
I now wish to say to brethren who feel aggrieved with the action of the committee, if you are not satis fied, take the responsibility upon yourselves ; take it to your church, then to your District Council, then to the A. M. If you must have it up, bring it according to the rules laid down by the General Council, and quit complaining of the committee for not letting it be forced upon an unwilling people without their con- sent. If you have not got what you want, blame yourselves for not seek- ing it lawfully, and do not blame them that would not let you do it in an unlawful manner.
Some brother may say, why did not the committee bring it before the council ? In the first place, that would have been an assumption of power, for the A. M. has given a different order for bringing business before it. In the second place, we
presume br. Holsingerdid not want it before the council, as ho made no effort in that direction. Why so many blame the committee for stop- ping them, and see no wrong in him for not giving the Annual Council any chance to stop him, seems very strange, and looks dangerous to me ; for if the time has come when a brother may pursue his own course in a way that the Annual Meeting cannot, and the committee dare not interfere with, then it is no longer true that " in a multitude of council there is safety," and we have no need of council, and had better take the advice of br. Sharp, and all stay at home next A. M.
We have thus far only been dis- cussing the question whether the committee did right, and before we conclude, we will say something in reference to it being right or wrong to adopt it if it ever comes before the Yearly Meeting. We believe it is our duty to guard against every thing that has a tendency to pro- duce division among us. And re- porting the speeches of deliberative bodies has never failed to produce parties and division in any case that ever came under my notice. The Congress of the U. S. A. is the seat of party and division. Their speeches are spread throughout the country, and as far as these speeches are read the parties that exist in Congress go, and no further. If we adopt the same system, we will have the same result. The speeches made in our Annual Council on each side are made to get a correct answer, and when that answer has been obtained the object of the speeches has been accomplished. If these speeches are published, the same division that obtained in the discussion continues
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THE STANDING GOMMITTEE.
spreading dissension and strife' I think I have a right to choose him, wherever these speeches are read- 1 would not choose br. Halsinger be- Br. Holsinger will have his prefer cause I think his mind is not clear ence in these discussions. He will| enough to properly correct the many- publish what suits him. He may errors to which my speeches are publish all the speeches or one side, ] liable. I will here give one reason another brother may publish all on j for thinking so. He published in the other. Then the party lines the Companion that the committee have been struck, and the mark of forbid him publishing even what he division goes on. They only await bad before been allowed. Why does the return of the Annual Council for j he come to that conclusion? Br. new matter and new excitement to ; K. Davy, foreman of our committee, fill their columns, and spread among did not tell him so ; he did not tell him our brethren for months and even he could not have all the privileges years the seeds of discord and spirit granted him before. Br. Sayler told of contention. him he could publish such as he had
Br. Holsinger said he would only i done before, but some brother down publish such as he thought proper. 'at the lower end of the table said That only made the case worse in j " none at all." I heard the remark, my judgment, for a partial report but was under the impression that made by one brother to suit his taste, ! the brother meant nothing at all fancy, preference or prejudice, and; from the reporter. I think a man that by culling over the speeches of! of very keen perception would have our brethren at Annual Meeting is decided at once that the committee as certain. to produce ^dissatisfaction had taken no action upon that matter,
and strife as cause is to produce
for the foreman said nothing about it,
committee so deciding. And I do not think one member of the com- mittee so understood it. And we
effect. If we must have the speeches and no one said any thing about the reported at all, in the name of all there is in justice and reason, I in- sist we have a full and lair report that will do justice to every brother! have reason to apprehend danger in and every speech. I insist if we j the future where there is so much must have our deliberations report- j misunderstanding in the present, ed, we have the right to say who Moreover, when br. Sayler told him shall do it, and how it shall be done, he could publish as he had done be- Br. Holsinger also said he would fore, I understood him to reply that correct the errors and publish the : he had not come prepared, therefore speeches in good language. For he could not take any notes. In myself I know my speeches would j view of that reply, some brother told be bad enough to need correction, him he should publish nothing at but if they must be culled over and all, which would not be inconsistent corrected I insist that I have a right with what br. Sayler had before said. to say who shall do the work. In Now I understand him to have given our State a person over fourteen I one reason before the committee for years of age can change his own ( not making his usual report, and guardian, unless he is proven insane, another before his readers. But I and if my speeches need a guardian, do not think that br. Holsinger'g
MOMENTOUS THEMES.
17
errors are by any means intentional, but 1 look upon him as too excitable to safely have great responsibilities under trying circumstances. He has too much zeal for his own peculiar notions, which makes him have too little regard for the counsel of oth- ers, and it will always have a ten- dency to lead him into difficulties and misunderstandings like this, until he becomes more calm and conciliatory in mind and spirit, which I hope will be soon. For where there is so much misunder- standing there is frailty somewhere, and dangers gather fast around it. The trailty may be in me; if it is, the more closely do I need to be kept inside the councils of my brethren. " Why this severe criticism between brethren ? In the name of our holy religion, we ask why is it" ? I an- swer it is because br. Holsinger wants his own way in a fancied en- terprise forced upon the brother- hood, against the counsel of the Standing Committee, and without the consent oi the Annual Meeting. K. H. Miller.
MOMENTOUS THEMES.
The closing scenes of the present dispensation are the most momentous which the mind of mortal man can contemplate, and in which the des. tiny of all men and the destiny of the whole world is so deeply and emphatically involved. And it is a subject too, however important, that is perhaps the least correctly under- stood and the most indifferently ap- prehended of all the great revelations in the word of God. The successive and consecutive scriptural order, dis. tinctly separated from each other by unmistakable periods and pro-
cesses of transition, both in time and the several participant classes of
Resurrection and the Second Advent and Judgment of Christ, are so com- pletely reversed, confounded and mixed up together in confusion and disorder in books, creeds, and com- mentaries by the fancy and theory of men, that the mind of mankind almost universally is so confused and bewildered on the all-important sub- ject, that it is almost impossible that any one — even the best of men and often true Christians — can divest themselves entirely from all the erro- neous impressions, so universally inculcated by the teachings of an illegitimate and perverted Christian- ity. This smoke of the bottomless pit has so beclouded the minds of the people that they firmly believe that the resurrection of all the dead and the changing of all the living will take place suddenly at the moment Christ shall appear visible in the clouds of heaven — coming to hold the generalJudgment — when he will adjudge simultaneously the whole human race, from Adam down to the last born person, to their future and eternal state of happiness or misery, in another world somewhere in an unknown place or undefined space beyond the sky, called heaven and hell; all of which is to follow imme- diately with the " wreck of matter and crush of worlds/' in the entire destruction and total annihilation of the earth and passing away of every created thing in Cod's whole uni- verse into a void blank, as they sup- pose it was before creation began. Such are some of the erroneous ideas and ridiculous notions maintained in every so-called " orthodox creed and i commentary," and unconsciously I believed in by millions upon millions
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MOMENTOUS THEMES
as "the true orthodox faith of pro. tcstant chrietianitjV without the least idea that there is not a word of truth in it.
But " God is not the author of con fusion," and has revealed in His inspired and prophetic word the Di vine will in perfect order, by which we can correctly understand the true order in the closing scenes of the present dispensation and the millen- ial reign of Christ and his saints on the earth — for "the saints shall in- herit the earth," and "judge (or rather rule) angels and the world in righteousness" under the glorious administration of their illustrious King Emanuel! The Divine will stands revealed in something like the following briefly stated order:
1. To prepare and " to take out of the Gentiles a people for God's name" under the present dispensation, " to reign as kings and priests with Chi'ist" over the nations of the earth in the millenial reign.
2. The gradual and partial return and gathering of the Jews to their ancient homes and land ot their fa- thers, before the close of the Gospel Dispensation.
3. The Eesurrection of the Saints — u those that sleep in Jesus."
4. The Changing of the Living — "those that have the testimony of Jesus." 4
5. "The Holy Convocation"— assembling of the elect people of God with Christ in the clouds of heaven.
6. The Exaltation of the risen, changed and glorified Saints — ad- judging and installing them to their rulership and priestdom in the ad- ministration of the kingdom of Christ.
7. The second and personal ap pearance of Christ with his organ
ized kingdom of saints to judge or rule the world in righteousness.
8. The complete Eestoration and Redemption of the Jewish national- ity— the national judgment of the wicked and rebellious nations.
9. rihe binding of Satan — the curse repealed, and the glorious Ees- titution.
10. The new Heaven and the new earth. The visible descent of the New Jerusalem from above over the Jerusalem below — whereby heaven and earth are united — the former the residence of the glorified Saints and the latter the home of the restored Jews.
11. The glorious ministration of the Saints — their healing or convert- ing and ruling the nations of the earth.
12. The final consummation at the end of the Millenium :
1. Satan again let loose for a short time — he receives many of the restored nations, who fall again, like Adam, through disobedience, &c.
2. The last Eebellion of Gog and Magog under Satan — their destruc- tion with fire from Heaven.
3. The Eesurrection of the wicked and those that did not live until the thousand years were finished.
4. The last and final Judgment and doom ot the wicked, whose names were "not found written in the book of life."
The successive order of these mo- mentous scenes may not all take place just in the e.r<2c£ order set forth as above, but that they will follow each other in something like the foregoing order, is most certainly revealed in the word of God, which we may endeavor to illustrate more fully hereafter by positive scriptural evidence. J. Miller.
German Settlement, W. Va.
TIIK CURSE OF CANAAN.
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THE CURSE OF CANAAN.
" And Noah builded an altar unto tin Lordj and took of every clean beast, and of every clean fowl, and offered burnt offering* on the altar." Gen. 8 : 20.
It appears from the above passage of Seripture, that righteous Noah, after he came out of the ark, engaged diligently in the service of God. He immediate- ly builded an altar, and used it in offer ing burnt offering to the Lord. But Noah, although a righteous man, had his trials. Inieed God always finds a way for proving his people. And his sons were tried as well as himself, for they were in the covenant with their father.
Ve find in the disposition of Ham a bad spirit. He did not honor his father, but exposed him to his brethren. But Shera and Japheth concealed their father's reproach, and by so doing hon- ored him. Now let us look at the dif- ference between those that honored their fathei and those that dishonored him. " And he said, cursed be Canaan ; and a servant of servants shall he be unto his brethren." Gen. 8 : 25. Let it be observed that Canaan, the one about whom Noah prophesied, was his grand son, the son of Ham. Then Noah said further, in pronouncing a blessing, "blessed be the Lord God of Shem : and Canaan shall be his servant. God shall enlarge Japheth, and he shall dwell in the tents of Shem, and Canaan shall be his servant." Gen. 8 : 26, 27. "By these were the isles of the Gen- tiles divided in their lands," Gen. 10 : 5, and the Canaanite was scattered abroad.
Dear reader, now search the Scrip- tures and see whether Japheth or the Gentiles ever dwelt in the promise of God made to Shem or the father of the Jews before the time of Christ, and
then read the apostle Paul's epistles to the Gentiles, and you will have the mystery revoaled concerning the servi- tude of Canaan.
We will return again to Ham Ho be rat Cu^h, and Gush begat Nimrod, and the beginning of his kingdom was Babel. Thus we see the beginning of Babel was outside of the promises of God, or not by the people to whom the promises of God were given. Nimrod is said to have peen "a mighty hunter before the L >rd," but it does not appear that he was a servant of the Lord.
The tower of Babel was to be built up to heaven that the builders thereof might have a name. Bat their lan- guage was confounded, and they were scattered on the face of all the earth. And as it was in the literal Babylon, so it is in the spiritual Babylon. In the old or literal Babylon, the language of the people was confounded, and they did not understand one another. So it is in the spiritual Babylon. There is great confusion here, and the people do not understand one another's language. As they do not properly appreciate and love the truth, they have received error, and where there is error there is confu- sion. Let us therefore hear the voice which says, "Come out of her my peo- ple, that ye be not partakers of her sins, and that ye receive not of her plagues." Rev. 18: 4.
Let us not aspire after earthly great- ness as Nimrod the founder of the kingdom of Babylon did, but let U3 come out of that city, and cleanse our- selves of all her errors, and become the humble people of God that we may dwell in the "tents of Shem," or in favor with the Lord. Let us not boast that we are like the mighty Nimrod, but take our place among the humble followers of Jesus, and be willing to serve him in any office or capacity.
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PROPHECY OF THE MESSIAH.
And if we are of the family of God, we are "built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." This building, the church, is the "grouud and pillar of the truth," and all that are built on any thing else is Babel, or confusion. The Catholics claim the power to change the ordinan- ces of the church, and the protestants generally change them too, and so in some respects they are alike. And wherever there is error, whether in Catholics or in Protestants it is to be repudiated. Babylon is to fall, and all that are within her will be destroyed, "but the word of the Lord endureth forever, and this is the word which by the gospel is preached unto you."
S. Gilbert.
For the Visitor.
Daniel's Prophecy of the Messiah
" Seventy weeks are determined upon thy people and upon thy holy city, to finish the trangressions, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Know therefore and understand, that from the going forth of the com- mandment to restore and to build up Jerusalem, unto the Messiah the Prince, shall be seven weeks, and three score and two weeks : the street shall be built again, and the wall, even^in the troublous times. And after three score and two weeks shall the Messiah be'cut off, but not for himself : and the people of the prince that shall come shall destroy ]the city and sanctuary ; and the end^thereof shall be with a flood, and unto the end of the War desolations are determined. And he*shali confirm the covenant with many for one week : and in the midst of the
week he shall cause the sacrifice and the oblation to cease, and for the overspread- ing of abominations, he shall make it desolate, even unto the consummation, and that determined shall be found upon the desolate." Dan. 9 : 24—27.
This is one of theBsublime predictions of the Bible. It has the most clear historic evidence of its accomplishment. And it demonstrates with equal certainty both the truth of the Prophecy and of the Christian religion. At the expira- tion of seventy years from the commence- ment of the captivity of the Israelites, God was pleased to deliver them. And by the same number of weeks he also fixed the time when he would effectuate a much greater deliverance, even our redemption from sin by the oblation of Christ. The number of events in these prophecies which refer to Christ, needs but little application.
First, the Messiah was really to be cut off, though guiltless. Secondly, he was to finish trangressions; that is, he was to expiate guilt by the sacrifice of him- self. Thirdly, he was to make reconcil- iation for iniquity. This he has done through the blood of his cross. Fourthly, he was to bring in an everlasting right- eousness. And accordingly he has made a sin-offering for us, that we might be made the righteousness of God in him. Fifthly, he was to seal up the vision of prophecies. This has been done by ac- complishing whatever was predicted of him, and by introducing a happier dis- pensation. Sixthly, he was to anoint the most holy ; that is, his church, which he has anointed with the grace and gift of the Holy Spirit.
Seventh, it is further said by the prophet Daniel, he shall confirm the covenant with many. And he does con- firm it with all who believe in him, and obey the laws of that covenant. He gives them a " new heart," and creates
DEFENCE OF STANDING COMMITTEE.
21
in them a "right spirit," and remembers their sins no more. He also makes them his sons and his daughters as "saith the Almighty" Eighth, the Messiah was to be cut off previously to the destruction of the city and sanctuary. These being both destroyed soon after his death, demonstrates the truth of the prophecy, and proves he was the Mes siah. Ninth, the sanctuary was to be made""desolate, until the determined con- demnation. This is a plain fact. The sanctuary is still desolate. And when Julian, the apostate emperor, encouraged the Jews to rebuild it, eruptions of fire caused the workmen to desist.
H. Koontz.
A Defence of the Standing Committee. Dear brethren : I see an article in the Gospel Visitor, page 335, last volume, headed, A defence of the Standing Committee of last Annual Meeting, calling for the brethren of that Committee to say through the Visitor what their- feeling is in regard to a charge made by a letter written by S. Z. Sharp, and published in the Com- panion, I feel it due to myself and to my brethren, to say I am not one of the large proportion of the Standing Com. mittee who disclaim having any thing to do with prohibiting brother H. Hoi- singer having a reporter at the Annual Meeting. Neither have I ever felt sor- ry for what the Committee did; but if it was to do again, I would give my voice against it again. And I do hope that our dear old brethren will still contend earnestly for the simplicity of the Gospel as we have learned it from Christ and the Apostles. When the appointment was made for our last A. M. I was much rejoiced and felt thank- ful to see that after having been so long cut off from associating with our breth-
ren North in Annual Council by politi- cal strife and warfare, that God our heavenly Father had overruled all thiDgs so as to preserve that brotherly love, and unity of the Spirit in the bonds of peace in his Church, so that we could once more have the privilege of having our A. M. so far South as old Va. But a short time before the time appointed for the meeting had arrived, there was a petition with a supplement sent in our midst, which threatened a division or disunion in the Church. I then felt sorry that we had called for the meeting, feeling that if such a thing should take place, I would rather it would take place any where else than in the South whe-e the politi- cal rebellion and disunion took place. But when the prayers- of the Church prevailed, as it seems they did, for peace and union, it pleased God our heavenly Father to overrule all things in such a way, that by the wisdom of our dear brethren of the Committee, a compromise was effected by both parties so that our meeting came off with so much love and harmony, that there was much good effected by the meeting. The world was constrained to say, "these are the true servants of God, which shew unto us the way of salva- tion." I then felt glad and thankful to God our heavenly Father that we had the meeting in our midst; but now I feel sorry to see such articles as broth- er Sharp's letter published and circula- ted among the brethren, and to the world, and I agree to the suggestion of brother D. P. Sayler, that a proper in- vestigation should be made by the An- nual Meeting of the whole matter, for there must be something wrong some- where. And I cannot think it possible that a large proportion of the Commit- tee could prove so unfaithful as to dis- claim having any thing to do in that
22
USEFULNESS WITHOUT POPULARITY.
case. Neither can I think that brother Sharp would have written such a letter Without .such information. Neither can 1 think that brother Holsinger would publish such a letter unless it had been written. So by an investigation the whole matter could be brought to light Beloved brethren, let us be faithful and contend "earnestly for the faith once delivered to the saints" which is able to make us wise unto salvation through faith. Let us "seek peace and ensue it," for without peace and holiness no man shall see the uord.
Abraham Naff. Nrtfs, Franklin Co. Va.
Usefulness Without Popularity.
In our last number we considered pop- ularity as an element of usefulness. But is it indispensable to that end ? No, by no means Some of the most useful men in the church have never attracted public attention — never seen their names heralded as eloquent preach- ers; in fact, have never been heard of beyond the huuibie sphere in which Providence has placed them. In that sphere they have worked on, aiming to honor their Master and to save souls for whom he died. Without general popularity or public eclat they have turned many to righteousness, and have thus earned a crown which -'shall shine as the stars forever "
We have sometimes thought that con- spicuous gifts, such as attract public admiration, were rather a hindrauce than a help to Christian usefulness. Unless they are accompanied by extra- ordinary measures of grace, they serve to minister to pride and vanity, and are apt to make their possessors too sensi- tive to popular applause. Undoubtedly, he who has attained to the most complete self-renunciation is best adapted to work
effectively in the Lord's vineyard. We reach the highest qualification for Chris- tian usefulness when we put Christ in the place of self and look upon another's good rather than our own. But this the popular preacher finds it hard to do. The compliments he receives, the rush to hear him, the newspaper reports othis eloquent sayings, can hardly be supposed to act otherwise than to inflate his self- esteem, and make him, in his own eyes, as well as those of the public, the center of attraction We are far from affirm- ing, however, that pride and vanity are the necessary or invariable concomitants of pulpit popularity. Grace may con- secrate and appropriate the noblest gifts, while their possessor, in presence of the ineffable brightness, may c )ver his face with the wings of self renunciation and | humility.
It is the order of Providenee that few in any profession attain to great popu- larity They who, by their native or acquired gifrs, have made a deep and distinct, mark on the page of history, may easily be counted. So also in the 'existing generation, the preachers who stand out prominently before the public, | and are acknowledged as centers of at- traction, are, as compared with the un- distinguished, "few and far between." I If, then, popularity be indispensable to usefulness, how soon would the Lord's vineyard become a barren waste !
Let those who serve at God's altar not repine at the coutrast of their humble position, as compared with the stars that glitter in the eye of public admiration.
They need not envy a popularity I which, as the great Chalmers sorrowfully j declared, "Cuts one off from his breth- ren, and obliges him to walk with his | head in the clouds and his feet on the shifting sands."
The popular preacher has not only a heavy responsibility, but a perpetual
DIGNITY OF SERVING.
23
and consuming draft on his mental and physical energies. A selfish public must be gratified. Their unreasonable demands f«>r his services not nnfrequent ]y bring on premature weakness, and sen-! him sometimes to an untimely grave. Whitfield sank lifeless, as it were, at the foot of the pulpit; and the brilliant Summerfield died, amid the plaudids of thousands, at the early age of twenty-eight.
Looking, then, simply at ministerial service, ac rendered to God in behalf of men, we should say that he who accom- plishes the work in an unobtrusive way and by persevering, pains-taking labors, is likely to last longer and to reap a richer harvest than he who is carried up and placed on the pinnacles of the tem- ple. He has in his own bosom a com- pensation for the lack of notoriety which others, not more worthy but of more brilliant traits, acquire; and the smile of his Lord and Master is worth ten thousand times more than the plaudits of the populace. •
Think of Nettleton, who never was a popular preacher in the ordinary accep- tation of that term, but who brought more souls to Christ than, perhaps, all the most brilliant pulpit orators of our land ! Look at the retiring Harlan Page, whose earnest but modest efforts — acknowledged by God in the conver- sion of hundreds — would never have been known, had not the hand of friendship rescued those labors from oblivion. But what if they had not been made public ? Were they not registered on high ? Would not the Balutation, "Well done, good and faith- ful servant," have sounded as sweet in his ears*as if all the world had previ- ously done him homage ? God appre- ciates every humble effort made to pro- mote his kingdom ; and the conscious- ness of this should be satisfaction
enough to the humble Christian, even though he never have a word of en- couragement from any human being, nor receive from a flattering public one note of popular approval. — Selected
THE DIGNITY OF SERVING.
What a wondrous word is that of our glorious Lord, "The Son of Man is come not to be ministered unto, but to minis- ter!" At once it changes service into honor, and invests the servant with a dignity which kings might envy. Now it is enough for the servant that he be as his Master, and the disciple as his Lord. If Christ was glad to minister to them whom the Father had given him to the extent of laying down his life as a ransom for them, his disciples must see that their honor is in imitating this humility. Diotrephes, who loveth to have the pre-eminence, can not find it, because he looks not for it at the feet of Jesus, where alone it can be found. "He that humbleth himself shall be ex- alted; but he that exalteth himself shall be abased."
Now is it not strange that this lesson, which belongs to the elementary teach- ings of the Christian's great directory, is among the very last which disciples of Jesus are willing to learn ? How they covet the chief places in the syna- gogue! Oh, how they love the greet- ings in the market-place, and to be called of men Rabbi ! How they sometimes besiege trustees and faculties of colleges for a few letters of recognition, just two, or so, and seem determined, if there is no other way, to carry it by storm. And yet it is written, "Ye shall not be so ; but he that is greatest among you let him be as the younger, and he that is chief as be that doth serve." The man who walks with his head lifted up to the stars, as though he would bathe
24
DEFINITE OBJECT IN PRAYER.
bis head in the clouds, is apt to trip over a stone or a stump and bruise his hands, and mayhap his lace ; whereas if he had looked toward his feet, he would have walked farther and fared better.
There is a dignity in serving, when that service is rendered for Christ's sake and in the spirit of the Master. This service is far removed from the mean truckling of men who hope that thrift will follow fawning. It is service ren- dered to those who have naught where- with to pay for it — the visit to the sick and destitute, the kind word, the gener- ous deed to them who are forlorn and poor — these are services which are Christlike, and these he recognizes, and he loves such a servant who is even as bis Master. — Christian Intelligencer.
A Definite Object in Prayer.
"When ye pray, use not vain repeti- tions, as the heathen do; for they think they shall be heard for their much speaking." This was one of the sim- ple directions given by the Savior on the subject of prayer. Perhaps no other one injunction of his is so com- monly disregarded by his own followers as this. Very many of the petitions offered are repetitions of what has been asked before in the same prayer. Still more, many of the petitions are made because they have been made before in other prayers, and because to ask these things has become a habit, a routine which it is easy to follow.
Many prayers do not spring out of a present consciousness of need. There has been no previous self-scrutinizing, no painful realization of the soul's cor- ruption and weakness, and of its great necessity for saving grace and strength from above, and the prayer is offered as
a matter of form, and not as the fervent utterance of the soul's needs. It fol- lows, hence, that the person praying experiences no distress if an answer to the petition is not realized. No an- swer, indeed, is expected, and none comes.
Aimlessness is a chief characteristic of all such praying. The individual prays without aim, because beyond sim- ply making a prayer there is nothing in particular that he wants. Hence peti- tions, or fragments of petitions, offered perhaps, a thousand times before, are collected together and uttered in succes- sion until the usual length allotted to a prayer has been filled out.
Between this manner of praying and that of some familiar scripture examples there is a broad difference. When Jacob wrestled with the angel we may well believe that he did not struggle until the break of day in simply repeat- ing phrases that he had often repeated before. There was before him an object which lie had set his whole heart to at- tain. And for this he urged his .suit until the gray light of the morning was breaking over the hills. Jesus praying in the garden had before him an object so distinctly engraven on his soul that in pressing it his agony became intense as no other man's ever was. Paul prayed thrice for the removal of an evil that painfully afflicted him. Nor can we believe that the earnest apostle at any time fell into the habit of making rambling, meaningless petitions which are so common.
In order to be definite in prayer it is necessary that the soul's wants be un- derstood. And the acquisition of such understanding implies habitual and care- ful self-examination, and a measurement of our lifeeand of our inward experiences ty the word of God. The widespread neglect among Chistians of diligent
ON DRESS.
25
Bible-reading is a serious hinderance to an appreciation of our spiritual necessi- ties. With all the abundance of our opportunities for spiritual knowledge and improvement, there is a degree of deficiency in this regard that is a sad commentary upon our earnestness and sincerity as Christians. The Word within our daily reach, the only true source of all spiritual knowledge, the only guide to a correct understanding of the necessities of our nature, and to the source from which all spiritual life and power must come, and given us by our merciful Creator for these very purposes, remains sometimes unread for days and weeks, and when opened is often read with a haste and thoughtlessness illbe- coraing the deep import of its contents. He who measures himself by God's word, who looks often into sacred teach- ings and compares his present attain- ments with what it proposes, will find ample material for definite prayer. And then when his soul pours itself out in fervent utterances for the blessings whose need is felt, he will find God both able and ready "to do exceeding abundantly above all that we ask or think." He will find also the experi- ences of his soul enlarging in depth and blessedness in proportion as his wants are thus definitely and strongly brought out in his prayers. — Religious Telescope.
ON DRESS.
"A professor of religion, whether male or female, following the fashions of the world, is a most pitiable object. Can we be transformed by the renewing of our mind, and at the same time be con- formed to the world ? Can we seek the ornament of a meek and quiet spirit, while we seek the outward adoring of
ruffles and rings, curling the hair, and costly apparel ? Have we learned the art of being tire disciples of Christ, without the pain of self-denial — with- out bearing the cross ? Do not many congregations appear more liko a flower garden than like a Christian assembly ? Do we not, in conforming to the world, seek the friendship of the world ? And do we suppose that we can be friends of the world and not the enemies of God ?
"But, in the finery and extravagance of dress, there is not only a sinful and deadly conformity to the world, but there is also, of necessity, a shameful neglect of the most important Christian duties; for, while time and money are lavished in adorning the body, the hungry are not fed, the naked are not clothed, and the sick and prisoners are not visited. In the fond hope of pleas* ing the world we gratify our pride, wound the cause of Christ, and excite the enemies of the cross to neglect and ridicule that religion, while it professes humility and meekness, presents little more than the garb of pride and ostenta- tion.
"Many are led astray by inquiring, 'What harm is there in this or that V You dress like the vain world, you must act like the world, walk, talk, and visit like the world. Is there no harm in all this ? Rather inquire what good is there in this or that ? Is this the way to be holy ? In this do I act like a disciple of Jesus Christ ? Is this the way to be more crucified unto the world? In so doing do I walk in the path of self-denial — in the way of the cross? The professors of religion should ever consider themselves under discipline for the kingdom of heaven, and should therefore do everything to the glory of God.
"There is a simplicity that should mark the followers of Christ, and dis-
26
BEAUTIFUL ILLUSTRATION.
tinguish them from the worlJ. The road ot fashion is the way to death Let us Dot be deceived. The world smiles, but it is only to betray. If we should be holy, if we would be Chris- tians, we must be singular — we must be separate from sinners in our spirit, temper, words, actions, and dress ; we must not be conformed to the world ; a marked distinction must be kept up between them that love God and them that love him not."
WHAT IS DEFENSIVE WAR?
To this question the answers are vari- ous and quite vague. "I perfectly agree with you," says one, "as to the horrors and barbarity of war, and I unhesita- tingly condemn aggressive wars, but can not see that defensive war is wrong." We hear the same thing repeated over and over again ; ministers of the gospel, men of education, thought and benevo- lence, are all ready to say "defensive war is right, but aggressive war is wrong;" and with this avowal they per- suade themselves that they are on the side of humanity and Christianity.
Let us look at the logic of their posi- tion. The terms in which this oft- repeated assertion is couched are very vague. The question immediately arises as to what is offensive and what is de- fensive war We look to the supporters of "defensive war" for a clear definition in vain. Never was there such a con- fusion of opinion on any subject as on this. Every one has his peculiar inter- pretation, according to circumstances.
Look at actual' events. We hear of wars and rumors of wars, and anxiously inquire which are the aggressive and which the defensive wars. In America we see the North fighting in defense of their free constitution, the integrity of
the republic, for freedom against slavery and we say surely this is defensive war. We turn to the South ; but they declare loudly that they are fighting in defense of their independence, of their hearths, and homes, and property. We look to New Zealand, where preparations for bloodshed are going forward on a large scale. On the one side for defending colonial rights and privileges, and even life itself, against "barbarian marauders;" on the other side, a fine native race seek to defend themselves in possession of their native inheritance, and to prevent the alienation of their lands, to protect themselves against threatened confisca- tion and "extermination." Perplexed and puzzled, we proceed to consider the matter of Japan. Here is a large naval and commercial power laying cities in ruin in defense of the rights of treaty the existence of commercial relations, and the safety of the lives of British subjects, the honor of the British flag. So the Japanese are fighting in defense of their ancient customs and rights, in- vaded by strangers — in defense of life and property, assailed from without. No nearer the solution of the question, we take a glance at China, at Mexico, at Poland, and at Holstein, but nowhere can we find any "aggressive wars." All maintain with plausibility and much reason, that they are only waging de- fensive war. — London Her. of Peace.
BEAUTIFUL ILLUSTRATION.
If a child had been born and spent all his days in the Mammoth Cave, how im- possible would it be for him to compre- hend the upper world ! Parents might tell him of its life, its light, its beauties, and its sounds of joy j they might heap up the sands into mounds, and try to show him by stalactites how grass, flow.
YOUTH'S DEPARTMENT.
27
ers and trees grow out of the ground, till at length, with laborious thinking, the child would fancy that he had gained a true idea ot the unknown land.
And yet, though he longed to behold it, when it came that he was to go forth, it would be with regret for the familiar crystals and rock hewn rooms, and the quiet that reigned therein. But when he came up, some May morning, with ten thousand birds singing in the trees, and the heavens bright and blue and full of sunlight, and the wind blowing softly through the young leaves, all aglitter with dew, and the landscape stretching away green and beautiful to the horizon, with what rapture would he gaze about him, and see how poor were all the fund- ings and interpretations which were made within the cave of the things which grew and lived without, and how he would wonder that he could ever have regret- ted to leave the silence and dreary dark ness of his old abode !
So, when we emerge from this cave of earth into that land where spring growths are, and where is eternal summer, how shall we wonder that we could have clung
o
so fondly to this dark and barren life !
gattth's IfeprtmM
THE LITTLE CONSCIENCE.
It was a quiet Sabbath eveniug among the granite hills, and as the twilight gave place to darkness, and the stars one by one showed their sparkling faces, I re tired to a chamber with my little prat tier of some four or five years, to talk with him, and seek to direct the little mind in its unfoldings. I was endeavor iug this evening to give him some idea of the commandments, which he was learn ing to repeat; and in order to explain the meaning of the words " Thou shalt
not steal," used little stories as familiar illustrations Many a question he asked which I could hardly answer, such as — " Mother, would I be a thief if I took something that I knew folks wanted out of the way ?" At last, after hearing his prayers, I left him to think over the sub- ject, and for a half hour his little prattle about the "thief" could be heard, as he communed with himself, and then he was hushed in the land of childhood's sweet dreams.
The next day he went to school, and at noon came bounding in with the ejac- ulation :
" Mother, pa must get me a new hoop, and a stick to roll it with, just like Georgy Holbrook's "
I assured him he should have a hoop, but it was not convenient to get it that day. When became from the evening session, he ran to me with a forced laugh, not his usual one, and a hoop in his hand, with :
" See, mother, I have found a hoop. So pa won't have to buy me one, will he?"
I saw from his manner that there was something wrong, but thought I would not notice it, but let it come out, as I felt sure it would ; so I answered him : " Well, darling, you have a hoop, and such a nice one — go and play with it in the yard, and have a good time."
He started, and then came back with:
" You didn't kiss me, mother, when I came home."
Giving the desired kiss, he took his hoop into the yard I stood at the win- dow and watched his movements. He would roll it a little ways, and then take it up and look at it, as though it werit wrong; he evidently seemed to be think- iug of something besides the enjoyment of his play. Soon the hoop and stick were carefully put away in the shed, and he came in and seated himself by my side, with :
28
YOUTH'S DEPARTMENT.
u Please readjjto me, or tell me a story, mother. I think I'm too tired to play any more to-night."
I told him a long story about a little boy that did wrong, and did not tell his dear mother; how unhappy he was, and how wretched it made her when she knew it. He seemed very uneasy, and then said :
" Now please, mother, tell me one funny story ; not a true one, you know, but just one to make me laugh, like those Cousin Mary told me," (alluding to some of the " Mother Goose Stories" that a friend had amused him with.)
I told him I could not tell him any of that sort, for I did not think they would make him feel happy. Well, tea time came, and then his hour for rest. I went to his chamber as usual to hear his prayers, and I thought that the little heart that had done wrong would tell me the trouble that I could see filled it. But conscience had not whispered quite enough, and I forbode to question him. When I gave him the good night kiss, he said :
" You doloveme, don't you, mother?"
" Certainly, I always love my darling little boy."
" Well, God loves me too, don't he, mother ?"
" Yes, darling, he always loves good children ; but if they do wrong it grieves him very much. I hope my little Gren- ville won't do wrong, because he has had a dear mother to tell him the right way, and dear teachers." And then I told him of poor little orphan children that had no one to care for or lead them aright and that they would be less to blame if tbey were naughty. I bade him good night and left him, knowing, from the moist blue eyes, that the little conscience was urging him to tell mother he had done wrong. The next morning his lit. tie pattering feet were early heard com-
ing to my room, bringing his clothes for the servant to dress him — he usually waited till she went after him for break- fast; he came up to my side, and looked me in the face so earnestly —
" Mother, I ain't a thief, am 17"
"A thief, my darling ! I hope not. My little boy a thief ! Why do you ask that ?"
" Well, mother, you see, that hoop that I brought home was Georgy Hol- brook's hoop. I knew it was his, but it was lying in the road in the water, mother, and I was afraid it would rot — so I brought it home, and put it in our dry shed, and am going to carry it back this morning; and that won't be a theft, will it, mother ?"
My heart was full ; I could see that he was trying to cover the act of stealing by a falsehood. I looked at him, and said :
u Grenville, did you mean to take it back again ? Now remember, and tell mother the truth; you know 'tis just as wicked to tell me a lie as to steal."
His big eyes filled with tears, and he said:
" Ao, mother, I didn't mean to carry it back. I saw it lying in the road, and I didn't think it was being a thief till 1 brought it home. Won't God forget all about it, if I carry it back, and never touch any more things that don't belong to me?"
I assured him, if he was very sorry, and ready to take it back to the little boy's mother, and tell her that he had been very wicded in taking it, and that if he never did the same thing again, I thought God would forgive him, if he did not forget his sin. He did not wait to eat his breakfast before the hoop was re- turned; and my little boy, assured of my forgiveness, was once more happy. But it was a lesson he never will forget. And not long since he said to me:
II Mother, I never shall take any-
CORRESPONDENCE.
29
body's things again, for something keeps telling me to tell a wrong story about it."
No, little ones, you cannot commit the sin of stealing, without resorting to a wicked story to kide it. So never, never be a thief.
A COMPASS TO STEER BY.
Life on the ocean is often a stormy life. Hail, rain, howling winds, thun- der and lightning, and sometimes calm and sunshine — this is a life on the ocean. In such a life what could the sailor do without a compass to steer by ?
There is nothing, perhaps, he thinks of more when at sea, or looks upon more frequently while steering his ship. He hangs it in such a way that it can be Been at all times, night and day. By this little instrument he guides his ship over the sea, and into any port of the world he may desire to go. Without his compass the sailor would be in con- stant danger of sailing in the wrong direction.
This is a picture of many a one sailing on the sea of life. Especially so in re- gard to the boy who is trying to do some- thing for himself. He meets with head winds, tempests, and storms in many ways. What can he do without a com- pass to steer by? Here he meets with opposition and discouragements. That is a strong head-wind. Then his honor and honesty are put to the test — passion for amusements, shows and theatres, rise like stormy winds. To gratify this desire he must spend his own money, or that of some other person. This is a great trial, a fiery trial which must try him. These are sunken rocks and shoals on which many a dear boy has run his bark, and gone down to rise no more. How can a boy steer clear of these hidden rocks and sandbanks ? This is the question, boys.
I remember reading a like question in a book many hundred years old. It reads thus : "Wherewithal shall a young man cleanse his way ?" and this is the answer : " By taking heed thereto according to thy Word." Thy Word; that is, God's Word, the precious Bible, " God's holy book of truth." Many a dear boy leaves his quiet country home for city life, and finds a rough time of it. This reminds me of what an old and experienced tar said to a boy going to live in a city. "Well, my boy, so you are going to try your fortune in the city. I tell you it is a dangerous ocean to launch your craft on." "Yes, sir," answered the lad, tak- ing his Bible from his pocket, " but you see I have got a safe compass to steer by." " Stick to it, stick to it !" exclaimed the old sailor, " and the enemy may blow hot or blow cold, he can't hurt so much as a hair of your head." This is the com- pass, boys, to steer by, the Bible, the Holy Bible Make it the man of your counsel, and God will make it a lamp to your feet, and a light to your path. — Child's World.
— ♦
Dear Editors : — By request I will in- form you that some of the brethren here are willing to accept of br. David L. Garver's proposition in the October number, laet volume, with this amend- ment: That they will give ten dollars for the circulation of the Gospel Visitor whether one hundrad brethren or sisters do the same or not; and as an evidence of their sincerity one of them gave me ten dollars to-day to forward to you for that purpose; and I expect to receive that amount from at least two more soon : when it will be sent with suggestions how they wish them to be distributed.
30
COKRESPONDENCE.
We are glad to see the bretliren making a move in that direction, inasmuch as we believe that much good may be ac conip islied bj a liberal distribution of the Visitor outside of the brotherhood, because we frequently hear of oue that has been brought to the church through its instrumentality. We submit this tc the brethren and sisters, hoping it may be the means of inducing others to do likewise. D. E. Price.
Mt. Morris, III.
Brother Quinter: — Whether I come from Walnut Bottom as a solitary sub- scriber I know not, but if other of our members here still fail to give their names, I do not fear to travel alone. As yet I have sustained no personal injury, and am not in the least discouraged, nor do I feel at all inclined to discontinue the Visitor notwithstanding the objec- tions that are urged against it. Its course is onward. Through all seasons. and through all changes it disappoints us not, but comes regularly laden with precious messages of love from brethren and sisters afar, From the North, and from the South, from the East, and from the West, we are brought together in spirit through its instrumentality to converse upon subjects pertaining to our eternal all. My heart is in the work. I am interested in the matter, and have an increasing desire for its continuance and success. A very learned man has said the three hardest words in the Eng lish language are "I am mistaken." Frederick the Great once wrote to the Senate, " I have just lost a battle, and it was entirely my own fault " Gold- smith says : " This confession displayed more greatness than all his victories " The same may apply to those of us who have been delinquent when thoroughly awakened to a sense of our duty /for one frankly admit that "I was mistaken,"
and " the fault was entirely my own." "A fault confessed is half redressed. " When I renewed my subscription two years ago, I did it with a firm resolve never again to have my name stricken from the list until the hand that now writes it shall be palsied by death, un- less something very material occurs to thwart my purpose and change my course. And I would that all who truly love, and are justly entitled to the ever dear and time-honored name of " Brethren" may be constrained by love divine to yield every preconceived opinion, and to lay aside all scrupulous objections that have hitherto existed in opposition to the Gos- pel Visitor, and willlingly join their signatures te the catalogue of faithful subscribers, many of whom have givt n their encouragement and support ever since it had a beginning. " But some are fallen asleep," have passed away peacefully from the busy scenes of this inconstant life. u They rest from tin ir labors and their works do follow them." Although dead and partially forgo tun by some, their precepts linger still, and in language mute they speak to us to- day from those silent pages, " Be thou faithful unto death, and thou shalt ob- tain a crown of everlasting life."
Good bye, and God bless you forever, and ever vouchsafe to you the riches of His grace. And when your mission Ik re is ended — when the last link con- necting your interests with earthly scenes shall be severed by death, that you may become united to the chain of inany links that is found alone in heaven, is the prayer of your sister and friend,
Miranda J. C. Ecker.
December 8, 1869.
O.let ine share Thy holy birth, Thy faith, Thy death to sin ! And, strong amidst the toils of earth, My heavenly life begin.
CHURCH NKWS.
31
IJUajs from the (purthes.
Dear Visitor : I have not spoken to you for a long time. I have been unu- sually busy this fall. I now h ive a little leisure and wish to tell you some church news.
I visited the brethren at Sandy Creek, at their lovefeast in August. Had a very good meeting. In September I visited the brethren at Plum Creek, also sister Susan Shoemaker's ; also brother Beer's, Cowanshannoc, Red Bank, Pine Run, all in Armstrong county, Pa. Our meetings were well attended, and quite an interest was manifested. Had the pleasure of seeing some added to the church by baptism.
The first week in October I visited the brethren at the Station congregation Greene Co. Pa. Attended lovefeast and some other appointments. Had a very pleasant visit and good meetings.
On the 16th of October our commun- ion meeting began. Bro. Jesse P Hetric was the only strange speaker we had with us. By the grace of God he labored very faithfully and very accep tably among us. Our meeting was a success. Six were added by baptism and the church greatly built up. Bro. Hetric is fram Armstrong Co. Pa. He is a worthy young brother bidding fair for a useful brother. May the Lord keep him humble and faithful.
On the 10th of November I left home on a tour to Ohio My first point was Putnam Co. 0. I arrived at broth- er Joseph Crumrine's on the 11th of November, but they had not received my letter and had no appointments made. Bro. Joseph was very sick. He has been sick from the first of Sept. Had the ague and then the billious fever, brain fever, neuralgia, &c. I left him on the 17th of November. He was then better. The meetings in that neighborhood were pleasant, but the notice being short were not largely attended.
On the 18th of Nov. I was brought to H incock Co. 0. to brother John P. Ebersole's district. Remained there ui tii Saturday morning, the 20th. Was taken to my brother David Wise's, n Seneca Co. 0. and remained there
until the morning of the 24th, when I started for home, where I arrived the evening of the 25th and found all well. Thanks to God for his goodness. Thanks to kind friends for their kindness to me.
Farewell John Wise.
Scenery Hill, Pa.
Treasurer's Report of Annual Meeting,
Held at Peters' Creek Church, Roanokh Co., Va. 18th & 19th of May, 1869.
CONTRIBUTIONS. 1st District of Va. $800 minus $27,70 $772,30 2nd " « $1200 " $62,35 $1137,65
Sales of hides, goods, Ac. 424.99
$2334,94
DISBURSEMENTS. For lumber and brick $209,60
" fuel 16,00
25 barrels of flour 250,00
711 lbs. of bacon 120,87
124 bushels of corn 93,00
3090 lbs. of beef 390,65
632 lbs. of butter 189,60
87£ gallons of apple butter 65,62 210 dozen Pickels 21,00
163 lbs. of Coffee 40.75
250 lbs. of sugar 34,78
4 lbs. of Tea 6,00
6 lbs. of Pepper 2.25
2 sacks of salt 6,00
803 yard3 of muslin 132,62
Tabb ware 96,26
Freights 20,89
Labor 109,35
B. F. Moomaw's exp, to Phila, 31,20 " correspondence 5,00
" R. Road Tickets 5,0 0 " & Naff to Tennessee 47,06 Incidental 5,75 $1899,25
Balance on h i id $435,69
Proportion due Dist. No. 1 $176,17 " * " " 2 259,52
Moses Brubaker, Treas.
D. H. Plaine, Asst.
Notice of District Meeting.
The Brethren in the Southern Dis- trict of Indiana will hold their district meeting, the Lord wiiling, in the Rac-
32
OBITUARIES.
coon Creek district, Montgomery coun- ty, Indiana, five miles south west of Ladoga, in the Brethren's meeting house, on Thursday the 13th day of January, 1870. Ladoga on the New Albany and Michigan City Railroad will be the stopping point for brethren coming by R. R. By order of the church. Matthias Frantz
OBITUARIES.
Died October 20, 1869, at Sykesville, Md., our brother ASA WARD, aged about 34 years. Funeral service by brother Jacob Frosel.
I. Price.
Died in Canaan township, Wayne county, 0., August 24, 1869, Silas, son of Jacob and Sarah Penrod, aged 1 year 6 months and 9 days. Fu- neral service by Philip Brown and John Shoe- maker. Fannie M. Penrod.
Died of consumption in Lick Creek church, Defiance county, 0., October 25, 1869, sister NANCY KINDNER, aged 73 year 11 months and 23 days. Text Rev. 14: 12,13 by brother George Stockman and the writer.
Jacob Brown.
Died in Latimore township. Adams county, Pa., October 11, 1869. JOSEPH GROVE, aged 70 years and 6 days. Thus the church has lost one of its most worthy members, his com- panion a good husband, and his children and grandchildren a good father. They mourn not as those who have no hope.
Died in the Yellow Creek church, Bedford county, Pa. October 6, 1869, sister HANNAH, wife of brother David STAYER, and daughter of Josiah and sister Susan Stuckey. Funeral discourse by the brethren on the 8th to a large concourse of people. Age 17 years 10 months and 6 days. The subject of this notice ^as baptized about 18 months and married a year and five days previous to her death, by the wri- ter. She was a virtuous and obedient daughter and joined the church young, was beloved by all, and before she was 18 years she perfected her days and died, as she expressed herself on her dying bed, in the full assurance of faith and hope of a glorious resurrection.
Husband beloved, weep not for me; Weep not for me, my friends, you see I long to go where Jesus is, To join him there in perfect bliss:
Be faithful then, my husband dear, My mother, friends, relations near, That you may me in glory meet, To dwell in joy forever sweet.
Leonard Furry. Died November 2, 1869, in Elkhart county. Indiana, brother JOSEPH BARTMESS, aged 68 years 11 months and 1 day. Funeral servi- ces by the brethren from 1 Thess. 4th chapter, 13th v. to end.
Dearest brother thou hast left us, <£c. ['Companion' please copy.] P. S. Garman.
Died at his residence near Mendon, Mercer county, Ohio, Nov. 17, 1869, our bel ed broth- er JACOB SHEARER, aged 65 ;ars. Dis- ease sinking chills. He left a wife, and family of grown children, to mourn the departure of a dear husband, and father, but it is hoped that their loss is his great gain. Funeral occasion improvyd by brother Samuel Neher, from Rev. 14: 13. D. H. Byerly.
Died on Twin Creek, in the Fall Creek church, Ross county, Ohio, Oct. 9tb, 1869. of sore throat. MELVINA MOOMAW, daughter of brother Philip Moomaw, aged 16 years and 17 days. Funeral services by the writer from Eccl. 7:7. A. J. Hixson.
Died in the the Ten Mile congregation, Sept. 22, 1869, of typhoid fever, JOHN H. GRABLE, son of J. G. Grable, in the 20th year of his age. In the bloom of life he passed away. Funeral services by the undersigned from Ps. 40 : 30, 31.
Also in same place, October 13, 1869, CATH- ARINE WARD, consort of brother D. Ward, aged 67 years 4 months and 19 days. She suf- fered long of cancer. Funeral services from Num. 23 . 10, by J. Wise and J. P. Hetric.
John Wise.
Died in Mexico church, Miami county. Ind. March 4th, 1869, sister ELIZABETH MARGA- RET, wife of brother James T. Kinsey, leaving a husband and two small children to mourn their loss, aged 21 years 14 days. She was a consistent member for 6 years, and expressed herself that she was going home to Jesus, and that she was willing to go. The husband has since moved to Kansas to hi3 father-in-law, John Kinsey. Funeral services by brother Daniel Barnhart and Peter Brubaker.
Departed this life November 21, 1869, in the Walnut Creek church, Johnson county, Mo., our much beloved brother ELIAS FRY, aged 45 years 9 months and 21 days, leaving a kind companion and 9 children to mourn their loss. The writer having had an intimate acquaint- ance with him for several years has every rea- son to believe that our great less is his eternal gain. Funeral services by Andrew Hutchison, Thomas Allen and the writer, from Rev. 14: 13. ['Companion' please copy.] D. L. Williams.
Died in the Rush Creek church, of old age, June the 13th, 1869, sister BARBARA A. CON- RAD, aged 83 years 5 months and 1 day. She was a consistent member of the church about 12 years. She died in full hope of a blessed immortality. She leaves 6 sons, 5 daughters and many other friends to mourn their loss. Funeral services by the writer from Heb. 9: 27. W. Arnold.
Died in the West Branch congregation, Ogl, county, Illinois, August 2, 1869. our dear sister MARY C, wife of brother David S Garber aged 31 years 11 months and 17 days. Funer- al services by brother Miehaeel Emmert and others. • The above was a meek and bumble sister in all her walk and conversation, and was loved by all who knew her. She left a kind husband and seven small children to mourn their loss. But they mourn not as those who have no hope, for we believe she died in faith of a blessed immortality beyond this vale of tears.
Asleep in Jesus, blessed sleep, From which none ever wakes to weep ; A calm and undistured repose. Unbroken by the last of foes. [J. W. M.
1*11 1: VI 1 1 «t3 FOR 1*70.
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HYMN BOOKS.
Inasmuch a> some churches -nil prelei i«« use the German ami English Hymn Hook heretofore in use among me Brotherhood, at least until a new German hymn hook i-- added to the new English collection; this is to in- form those friends who wish to have a fresh supply of the old hymn hooks, either sepa- rately hound or German and English hound together, that they will be furnished at the fol- lowing rates:
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TO THE BRETHREN AND THE PUBLIC.
I have just had published a new book con- taining 282 pages neatly printed on good pa- per, well bound in embossed muslin cases, treating on the following subjects : A discus- sion on the introduction of Christ's kingdom and trine immersion, between a Cair.beliite minister, so-called, and myself resulting in his conversion. Accompanied with. an able vindication by him of the doctrines of the church. "Jd. A treatise on the Lord's Supper. 'Ad. An essay on the necessity, character, and evidences of the new birth. 4th. A dialogue on the Peace Doctrines, with an address to the reader, all written by me.
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THE BRETHREN'S
Containing the United Counsels and Conclu- sions of the Brethren at their Annual Meetings, Carefully Collected. {Translated in pent from the original German) und arranged in alpha- betical and chronological order. S^c. By EL- DER HESRY KURTZ.
This iong desired work has by this time been distributed to many subscribers, and has given general satisfaction, with but a few ex- ceptions, and we keep it still in readiness for old and new subscribers at the following
RATES.
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Dec. 1. 1 -07.
PROSPECTUS
-OF THE-
osp@i f i
For the Year 1870, Vol XX.
The Gospel J'isitor. Edited by H. Kurt/ and J. Quiuter. and published by H. J. Kurt/. at Dayton. O.. will close its nineteenth vol- ume with the present year.
Our work is a Christian Magazine, devoted to the defense and promotion of the Christian doctrine, practice, and life of the apostolic Church, and the Church of the Brethren. And in laboring to accomplish this object we shall try to labor in the Spirit of Christ, and spare no pains to make our work edifying to the world.
Each number of the Gospel Visitor will contain H2 pages, double columns, neatly printed on good paper, put up in printed colored covers, and mailed to subscribers reg- ularly about the first of each month at the fol- lowing
TERMS.
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up of club) 10,00
And for any number above that men- tioned, at the same rate. We shall be pleased to have, and we solicit the cooperation of our brethren and friends generally, and the preachers especially in cir- culating the Visitor.
THE
GOSPEL VISITOR
m$
V MONTHLY PUBLICATION,
KDITMD 15V
HENRY KURTZ AND JAMES QUINTER
VOL. XX. FEBRUARY, 1870. NO. 2.
TERMS : One Dollar and twenty five cents per year in advance.
DAYTON, OHIO: II. J. KURTZ, PRINTER cV PUBLISHER.
CONTENTS
Christ as a 'Leader
Character of our Savior compared with
tin- character of men
.Momentous themes. No. 2
Response to I) P. Sayler
Brother Sayler's Rejoinder
The Tree of Life ....
Who Of lis l< holiest
A defence of the Standing Committee .. .
The Standing Committee
Yearly .Meeting and Standing Committee
Correspondence
Editors' Table
Notices
Obituaries
36 37
4(1 43 4fi 53
•> 5!) til)
&2
R3
Letters Received.
From Mich Forney. And H Snowberger, Al- len Boyer, David II Riddlesbarger, 2. Samuel Musselman. 2, Jacob Crutnpacker, Timothy H Goddard, C Weaver, John Arnold. Geo Long, Dan'l Zook. Sam'LM Miller. A Q Black, David D Clark. Martin Bueghlv. 2. Martin Kershner, D Bechtelheimer, Dan'l M Miller. Jos .1* Elliott, David Miller. Jog S Fasler, Dan'l Whitmer. John Arnold, A R Pennington, A H Lutz. Ueo Detriek, John Gnns, D W Sroner, Joel Click, Wash Wyland, W B Sell, J B Grow. I) M Mil- ler, G R Baker,
WITH MONEY
From John Butterbnngh, Wra R Lierlev, V E Gary. Tho G Snyder, D M Wood, Obadiah Sumtner. Mary Ellenberger, So! Bliokenstaff, Job ) Albaogh, John Roberts, John Heeter, David Zook. John Knisely, 2. H Puterbaugh, D W Stover, Eld D B Stutzman, 2. Elihu Hiatt, Jesse Sellers, Geo Long, A K Leedy. 2, S S Mohler. 3, Eld David Fisher, John Neitheiser, John Pool, Sam'l Click, C B Konkle, Samuel Hoiferd, Andr Hofferd, Jno D Ban. Jao Mack, Jacob F Fisbel, John Stretch, Sidney Hodgden, Daniel Deardorff; Dan'l Smith, John Roberts, John Fitz, A Schwartz, Thos D Lyon, 2. Jesse Meyers, A 0 Diehl. Alex Ditch, G W Mathias, A Simmons, Noah Crumrine, Susan Long, Dan Trump, James L Svvitzcr, David Brower. 2, W R Deeter, 2, Wm Steel. Malinda Sammy, J II Hocken berry Mary A Shively, J S Snyder, John Clingingsmith, Robert R Goshorn, Win McWhorton, E L Horning, Catharine Johnson, Sam C Bashor, David Frantz. 2, D H Riddles- bar ger, James Stitzel. David Clem, G R Baker, S C StUDnp, A F Thomas, L S Snyder, J B Tauzer, A II Fike, C F Moomaw, Moses Hunt, Paul Kurtz, John W Scott, John Ned. David .1 R Hnlsinger. J L Lesh, Jas G Gish, <i Aschenbronner. A Hutchison, A H Snowber- ger, Elijah J flhowalter, B A Hon her ger, Eph Kry, Jonas Leokmn, John Humbertrer, B F Koons, Mich Sollen herder, Wm J Stout, A R'fiehart, JaeoS Rife, Jacob Kitch, Isaac Cor- ley. John Erbaugh: Daniel Zook; John Hen- rteks; Geo Smith: W K Simmons; C F Win: Peter Wright; Jacob But; h Suyder: K'han Brooke; 1) E Brnhaker; C Kiogery; John Fit/.; Jacob Camp; Jesse Ohmert 2 > r; Da-
vid Province: Oath Neflf; Sain'l Mussulman; Reuben Young: Z Leatherman; Ozias Met/; J\ancv Locus John Motion.
Publishers I¥otes.
Owing to subscribers' names being sent in late the mailing of the January number was delayed ii few d February number also is some
days later. .W-xt. month and after issue at the usual time.
Our subscription list is not quite up yet to ar, but with fh»- aid of our kind brethren and friends w< isnnahly hope to reach
that number.
A tew of our agents have asked whether we would send bonks instead of volumes of Visitor as premium. This we cannot do at pre?
$*§" In sending money by draft, the draft should always be on New York or Philadelphia (if in (he West. Cincinnati or Chicago will do) as we have to pay a commission for collection if drawn on interior towns.
By a notice inside it will be seen that bro. Quinter's address is still Covington, 0. Ar- ticles or communications intended for insertion in the Visitor should be sent to him as hereto- fore. Names of subscribers, money for sub- scription, and all business letters should he sent to the publisher at Dayton, 0.
PREMIUMS FOR 1870.
Having still some full volumes of the of several years on hand, and wishing to give our friends all the encouragement we can in entering upon another year, we have concluded to offer them as premiums. We give the choice of Volumes 16, 17, 18, and 19, until either of them runs out. These volumes contain much valuable reading and with a little labor any one can obtain them.
To any one sending us two new subscriber (not having been subscribers before) at $1,26 each, we will send one of the above volumes free.
To any one sending us five new subscribers at $1,25 each, we will send three of the above volumes free.
To any one sending us tour subscriber or old) at $1,25 each, we will send one of the above volumes free.
To any one sending us six subscribers at $1,25 each, we will send two of the abovi umes free.
Larger amounts, when convenient can be sent by Post Office Order made payable at Day- ton. Subscriptions, and all business letter pertaining to* the "Visitor'" address to
H. J. KURTZ,
Dayton, O.
I
fit GOSPEL flSITOl,
Vol. XX.
FEBRUARY, 1870.
No. 2.
Selected for the Gospel Visitor by M. Miller.
CHRIST AS A LEADER.
''Behold ! I have given him for a witness to the people; a leader and commander to the people." Isa. 55 : 4.
Christians generall}- suppose 'the Messiah to have been intended in this passage. It is the only instance in all the Scriptures where he is thus called, though similar terms are frequently employed^, in refer- ence to him, such as Captain, &c Tlie signification ot the word is too evident to need criticism. The of fice or title thus ascribed to the Messiah was gloriously sustained by him throughout the whole of his eventful life, and the christian reli- gion every where directs us to look to him in this light: "Looking unto Jesus, the author and finisher of our faith, who, for the joy that was set before him, endured the cross, des- pised the shame, and is set down at the right hand of the throne of God." Heb. 12 : 2. In order to see the beauty and glory of this title, it may be well to see the grand re- sults that will follow from giving Jesus a Leader and Commander to the people. The chapter where this declaration is found opens with a gracious invitation : "Ho, every one that thirsteth, come ye to the waters, and he that hath no mone}7 ; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money tor that which is not bread 1 and yo:»r labor for that which satisfieth not ? hearken dili-
gently unto me, and eat ye that which is good, and let your soul delight itself in fatness? Then the great truth is presented that God had given a Leader to the people. Then follow promises and invita- tions. Then beautiful illustrations are drawn from the descent of the rain and the snow. And oven na- ture herself is represented as rejoic- ing at the glorious results flowing from the coming of this Leader to the people : "For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir- tree, and instead of the brier shall come up the myrtle tree: and it shall be to the Lord for a name, for an everlasting sign that shall not be cut off." What grand and striking language! How feeble is all the imagery in human compositions when compared with that presented by the sacred writers ! well would it be for the scholar if he would come and drink at this pure foun- tain of truth. But we must look to the character of our Leader and to his commands. There are several qualities essential to a good leader. He must be wise to devise, powerful to execute, and willing to suffer first in his own cause. He who was given as a Leader to the people, possessed all these qualities in all their fullness. Look, for a moment^ at the wisdom of this Leader. He come to effect a great work. The
34
CHRIST AS A LEADER.
world was in a state of confusion and moral darkness. There bad been many philosophers who had wrote correct maxims and incul- cated pure precepts, but all their attempts to reform society had proved ineffectual. At last God gave a Leader to the people, every way qualified to reform the world. Look at the instruments selected by him to effect this revolution, a revo- lution compared with which all oth- ers sink into insignificance. The means were apparently wholly in- adequate to the end. He asked no assistance of any earthly power. He went not to the mighty ones of earth. He solicited aid from no throne, save that of God. He col- lected no vast army lrom among men. He fitted out no great milita ry expedition. No. He turned from every plan which the wisdom of this world would have chosen. He went and selected twelve of ob- scure birth and parentage, unpolish- ed by learning, and of no authority in the world. Earthly wisdom would have sought the patronage of the great and the influence of the learned. This Leader disdained such a course. He led his scholars gently into bis kingdom. He re- moved their prejudices, enlightened their understandings, and sent them forth amid the frowns and opposi- tion of a cruel world. As they had no help from the powers of this world, civil or military, so had they all the the opposition that was pos- sible ; which they withstood and baffled: they sowed the good seed ot the word under the very feet of the Roman magistrates and soldiers who, though they trod it down, and rooted it up yet could not destroy it so far, but that still sprang out
again, and yielded a fruitful and glorious harvest. Look next to the power of this Leader. He stood friendless and unarmed before the world. Every sect and every throne was arrayed in the most hostile manner against him. It has been well said by Fenelon that a power- ful conqueror may establish, by his arms, the belief of a religion, which flatters the sensuality of men; a wise legislator may gain himself atten- tion and respect by the usefulness of his laws; a sect in credit, and sup- ported by the civil power, may abuse the credulity of the peopla : all this is possible ; but what could victori- ous, learned, and superstitious na- tions see, to induce them so readily to Jesus Christ, who promised them nothing in this world but persecu- tions and sufferings ; who propos- ed to them the practice of a morality to which all their darling passions must be sacrificed ? Such a Leader the world never saw before ; one who went on in the midst of every obstacle that the collected wisdom of man could throw in his way: one who led his followers forth in de- spite of courts, of crowns, and of potentates. His enemies looked on with astonishment, till finally even the Pharisees, his most untiring enemies, "said among themselves," "Perceive ye how ye prevail no- thing ? Behould, the world is gone after him." John 12: 19. But we cannot pursue the history of the un- numbered and splendid triumphs of our Leador. Suffice it to say, that he commenced his great work at Jerusalem, and he will go on tiil the temples.of idolatry are thrown down till kings shall fall down before him, and till the banner of the cross wave over a subjugated world! But we
CHRIST AS A LEADER.
35
have said that a Loader must not only bo wiso to plan, and powerful to execute, but ho must also bo wil- ling to suffer first in his own cause. Thousands of our race have embark- ed in noble causes, and have possess- ed sufficient wisdom and power, but have been unwilling to suffer. As long as prosperity smiled they were faithful, but the moment persecu- tion came the cause was left to suf- fer. jNIog so with this Leader. He laid down his rules and followed them. In the midst of the riches of the world, He pathetically exclaim- ed : " The foxes have holes, and toe birds of the air have nests, but the Son of Man hath not where to lay his head." Matthew viii, 20. A rich young man came to Him appa- rently desirous of being a follower. The condition was, "Go and pell all thou hast and give to the poor and come and iollow me, .:d thou e&alt have treasure in heaven." And he went away sorrowful, for he had great possessions/ 'Math, xix, 16. As this Leader was willing to suffer first in his own cause, so He wanted no follower that would not be governed by the self-same sacrificing spirit. "He that loveth father or mother more than me, is not worthy of me," said our great Leader to the world. Would we then be thougt worthy of a place in his ranks, we must re- nounce all the charms of wealth, all the flattery of the world, and all the allurements of popularity. We must be actuated by the purest motives. We should be like the American pa- triot in England, during the strug- gle for liberty : Several attempts, it is said, were made to buy him over to the interests of the crown, but be- ing weary of these importunities, he said one day to those who would
draw him aside from the path of duty "lam poor, but the king of England is not rich enough to buy me." So will the devoted follower say to tho enemy of our Leader, "I am poor, but this world is not rich enough to buy me." Such is the spirit that our Leader wishes to see among his disciples. Let us then endeavor to rally around his stand- ard ; let us imbibe His spirit: and though our path may lead to perse- cution, and even death, yet we shall know that we cannot suffer more than he has endured before us. " If they call the master of the house Beelzebub, how much more shall they call those of his household." Math. 10 : 25. Our path of duty is plain; let us then move forward. We have a faithful Leader; one who has met the frowns and persecutions of a world ; who was never known to falter for a single moment; one who possesses every qualification, and one who has said, "I, if I be lifted up, will draw all men unto me." Our Leader has been lifted up, and he is now drawing a world to him- self. What a glorious work ! He ii not leading his followers through seas of blood and war, to an earthly possession, but to a kingdom of righteousness, peace and joy. May we be faithful, then, even unto death. Our Leader has conquered death and sat down attherighf hand of the throne of the Majesty on high. There He will remain till "the restitution of all things," and then his followers will meet Him in an- other and a better world, and enjoy His presence forever.
CHARACTER OF OUR SAYIOR.
For the Viaitor.
Character of our Savior Compared With the Character of Men.
Had we no other proof of the di- vinity of our Savior than his moral character, we still would have to award him a higher origin than the balance of the human family; stand- ing forth as it does in such bold contrast with the characters of both ancient and modern divines and philosophers.
It is common for mankind to ex- alt themselves, when they are high \y successful in a great enterprise, and receive the applause of men, and on the contrary, to be depress- ed, when they are persecuted. But not so with our Savior. He never seemed more humble than when he was surrounded by those who were bowing the knee to him in humble worship, and bathing his feet with tears, and wiping them with the hairs of the bead. Persecution seems to have quickened his energies and efforts. Often were the pharisees and scribes discomfltted by his keen and truly sensible retorts fo their seductive motives; yet all was done in a spirit oi humility and mildness. He sought not his own happiness and comfort, but the good of others. He was rich; but for our sakes he became poor, that we through his poverty, might be made rich. Most men have a pecuniary paying occu- pation of their own; but he came to do his Father's will.
He was so deeply interested inr the good of the human family, that he never Bought a home in this world; he says: "The birds of the air have nests, and the foxes have burrows, but the Son of man bath not where to lay his head." Men have selfish motives, deeply rooted,
and firmly settled, that show them- selves at every turn of life, or for- tune, but never in a single instance did he manifest a sinister motive, but the good of others seemed to be his theme from the manger to his ascension, nor did he always wait for his aid to be solicited, but he fed the thousands and restored a de- ceased brother, alive, to the bereft and distressed sisters unasked for.
The generality of mankind are apt to retaliate a wrong recieved; but Jesus being reviled, reviled not again, being persecuted, he blessed. He offered a most effective and ferv- ant prayer for his tormentors while they were inflicting the most relent- less persecutions upon him, both physical and mental, and that, when legions of angels were at his com- mand. "Father, forgive them, for they know not what they do." This prayer is short, but full of meaning, lull of sympathy, full of the spirit that he ever manifested while upon the earth, and may we not say, full of the spirit he is gov- erned by to day, while mediating between God and man. Men are apt to be ambitious, and to seek position and elevation even at the cost of every principle that allies itself with the real, noble, and ex- cellent.
But the Savior would not acoept elevation from men, even when they were going to take him by force, and compel him to reign as an earthly monarch; and it was by much effort that he could disabuse the minds of his early disciples ot the idea- that his kingdom was not of this world.
Men are apt to consult their own convenience, and to be governed by it. Had our Savior done so, we
MOMENTOUS THEMES.
37
would bo in midnight darkness, the veil of the temple bad not been rent in twain; and the world would bo without his example, and without hope and God in the world. "In him was life; and the life was the light of men." Another pecul- iarity of his life, that transcends mankind, was his love and respect for the poor, whether of mind, bod}? or pnrse. "The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them." His commendation of the poor widow has thrown a bright lustre around the religion of Jesus, that has quickened the waning spirit of many a poor d"sciple. Patience, love, benevolence, charity, and con- tentment seemed to be his ruling passion, while upon the earth. How grand! How sublime! How au- gust! and yet how simple ! was his character.
Now, my dear reader, it is this high character he would have us emulate. "If any man have not the Spirit of Christ, he is none of his." W. R. Deeter.
MOMENTOUS THEMSS-No. 2. Object ^of the Gospel dispensa- tion- in the exaltation and ministration of the glorified saints, and the restoration of
THE JEW8.
"Simeon hath declared how God at first did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophet, as it is written : After this I will return, and will build again the tabernacle of David which is fallen down; and I will
build again the ruins thereof, and I will set it up: that the residue of men might seek after the Lord and all the Gentiles, upon whom my name is called, saith the Lord." Acts 15: 14 — 17.
Two important facts are present- ed to our consideration in the above passage. The first is the object of the Gospel dispensation, which is : "To take out of the Gentiles a peo- ple for God's name." The present dispensation is therefore intended to tike out from among men an elect people for the Lord, and to prepare and qualify them to "reign with him as priests and kings" in the ad- ministration of his glorious king- dom. The exaltation and ministra- tion of the glorified saints in the kingdom of Christ is of itself a proof of this glorious fact. They are to be in the closest union and communion with Christ, for they constitute his Bride, and are "to be forever with the Lord." They will share in his glories, and be partakers of his throne. They are to sit and reign on thrones, and judgement shall be given them, and they "shall be priests of God, even of Christ, and shall reign with him the thousand years." They are to judge or rule angels and the world. Having over- come, through faithful obedience to the sacred precepts of the Savior, they shall lisit on his throne,'' and "have power over the nations of the earth." He that has been faith- ful over five talents shall have do- minion over five cities; and he that hath been faithful over ten talents shall have dominion over ten cities; every man according as his work has been" under the Gospel of Jesus Christ. And so ((the kingdom and dominion, and the greatness of the
MOMENTOUS THEMES.
kingdom under the whole heaven, shall be given to the saints of the Most High" Having practiced faithful obedience and exercised meekness according to the Gospel precepts, they shall u inherit the earth" and, by the righteousness of obedient faith, made "heirs of the world" and they shall now enter upon their glorious inheritance. Christ is the heir of all things, and the saints are "joint heirs with him." Having suffered and overcome with him. they shall "be glorified with him," and "wear crowns of righteousness, which God, the righteous Judge will give them at that day." They shall have a city of habitation : ua firmly -founded city, whose builder and maker is God" — even "the new
ent Christian — but this uwe know' that when he (the Savior) shall ap- pear, we shall be like him, and shall see him as he is" Oh, what a world of wonder is in each and every word of this glorious promise! The mere idea to be glorified, in body and spirit, to the likeness or image of the ever blessed and adorable Savior, is enough to fill the soul already here on earth, with an indescribable transport of joy. But, what must be the blessed joy, and the holy ecsta- ey of that soul, which will realize so glorious a destiny in an endless eternity ! It is unspeakable happi- ness! indescribable glory and incon- ceivable honor !
The second important fact that is presented to our consideration in
Jerusalem, coming down from God the above passage, is, that after
out of heaven, prepared as a bride adorned for her husband." They are to eat and drink with Christ, at his table in his kindom. They shall see his face, and his name shall be in their foreheads, and they shall reign forever and ever." And they shall neither marry nor be given in marriage, but shall "be vke the an- gels of heaven." Such ais some of the glorious promises and blegsed hopes of the elect people of God in their exaltation and ministration in the kingdom of Christ, to which they are called and elected, prepared and qualified for, under the precepts, means and power of the glorious Gospel of our blessed God. But "it doth not yet (fully) appear what we shall be." No one can tell or even conceive in his mind, what will be the precise nature of all the domin- ion, authority, priesthood, and heir- ship, and the cycles of revolving bliss and happiness, honor and glory, that awaits the faithful and obedi-
God's purpose and object of the present dispensation is attained in the calling, election, and preparation of the Gentile saints to reign with Christ in his kingdom, the Lord "will return, and will build again the tabernacle of David, which is fallen down." If we read the original prophecy of Amos in the nineth chapter, to which the apostle James refers, which treats of Israel's dispersion for their sins and their restoration in the millennium times, the fact is as plain and positive as words and language can make it, that, after the close of the present dispensation, when the "times of the Gentiles are fulfilled," Christ will come and restore the scattered Jews to their ancient homes and land of their fathers, and rebuild Jerusalem, as it was in the days of old, when Solomon reigned on the throne of his father David, in all his glory, to the admiration of the whole world. Jeremiah, in his
MOMENTOUS THEMES.
39
glowing prophecy of tho restoration at the Jews, in the 3 1st chapter,
places this matter in still stronger and more positive language, be- yond all doubt, where he says : that "Tho Great Jehovah himself points to the enduring orbs of immensity, and declares that the "seed of Isra- el" shall no more "cease from being a nation before him forever" than the sun, moon, and stars shall disappear from the universe; and then de- clares: "Behold, the days come? saith the Lord, that the city shall be built to the Lord from the tower of Hananeel unto the gate of the corner. ***** /if shall not be pluck- ed up nor thrown down any more for- ever." The prophet Isaiah has also spoken most positively on this sub ject. In his 11th chapter we have a glowing prophecy of the millen- nial reign, and there it stands writ ten: "It shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people. * * * And shall assemble the outcasts of Is- rael, and gather together the dispersed of Judah (the whole Jewish race) from the four corners of the earth" And even Mo3es, the great leader of the Israelites, in his graphic farewell address to his people, foretells their sore and wide dispersion j but he predicts with equal certainty their final and complete restoration : "The Lord thy God will turn thy captivi- ty, and have compassion upon thee, and will gather thee from all the na- tions whither the Lord thy God hath scattered thee. If any of thine be driven out unto the uttermost parts of heaven, from thence will the Lord thy God fetch thee: and the Lord thy God will bring thee into the land which thy fathers possessed, and thou
shalt possess it: and he will multiply thee above thy fathers" Never, to this day, has there occurred to Is- rael such a deliverance from such a dispersion. And the idea that these and scores upon scores of like pre- dictions of Moses and the prophets, are to be fulfilled by the conversion of the Jews to Christianity, is worse than ridiculous. The few passages given above, prove the fact that it is God's immutable purpose to gath- er and bring back the Jewish race to their ancient home and land of their fathers. And feeling fully persuaded of the literal restoration of the Israelitish race, we take the broad standpoint, and believe no one can disapprove it, that the solemn covenant which God made with Abraham, Isaac, and Jacob, was never yet aearly fulfilled j but is still a matter of promise to be ful- filled hereafter, when Christ shall appear the "second time unto salva- tion," and will "reign on the throne of David in Jerusalem." That cov- enant charters to the Israelitish race, "the land from the river of Egypt to the great river Euphrates, for their ever- lasting possessions ;" which has never yet been made good. That cove- nant guarantees unto them a nation- al existence as lasting as the great orbs of heaven; which yet remains to be fulfilled. And that covenat solemnly assures them, that God will multiply their seed as numerous "as the stars of the heaven," and "as the sand on the sea shore," or "the dust of the earth;" which never was and never can be fulfilled, until the curse and death are removed in the "regeneration of the earth, and "the restitution of all things" under tho millennial reign of Christ on the earth. Whenever the terms of that
40
.RESPONSE TO D. P. SAYLER.
covenant are given, these are its prominent and immutable* features. And if all Israel is to bo saved, ac- cording to that covenant which Paul declares to be unchangeable — even "without repentance," — it is demonstrated to an absolute certainty that they will yet be gathered and nationally restored to their "goodl}T land" and "beloved Jerusalem," in which they dwelt in the days of old" when David was their king, and where Solomon had his splendid court. Whatever God has promised to do, that he will do ; and whatever he doeth it will be right and just, notwithstanding the preconceived views of mortal man. Shall we bend and modify the word of the living God to make it harmonize with our prejudices against the "stubborn and hateful Jews," or ex plain away the positive statements of revelation because they disagree with our views, and conflict with our tastes and jealousies? If God sees fit to place the Jews in the front ranks in the glorious kingdom of Christ, will it not be rightf They have not abused their original call ing any more than the nominal Christian Church of the Gentiles have abused the blessed Gospel of Jesus Christ. For our own part our Christian sympathy is so deeply interested in the restoration and re- demption of "the chosen people of God," that we can truly say with the apostle Paul that our "heart's desire is that all Israel might be saved."
J. Miller. German Settlement, J\. Ya.
For the Visitor.
RESPONSE TO D. P. SAYLER.
The September number of the Visitor containing my questions and your reply is before me. If the editor will kindly favor me with a small space in his columns I desire to say a few words by way of reply. I suppose that Br. Savler. (if he will allow me to call him brother,) believes that ho has abundantly sustained his position from the in- spired Word. But I must, say that I have again read the connections of Scripture referred to in the June number of the Visitor, and I am wholy unable to see how any man of a sane mind can imagine that they contain the least shadow of ev- idence to sustain his position, that the immersion to which 1 have sub- mitted is anti-Christian and 6ta< ds in connection with the disapproba- tion and curse of God. Mr. S. says he does not know how much of an infidel I am. I am happy to be able to enlighten him. I believe that Jesus Christ is the Son of God. Upon a profession of this faith, be- ing duly penitant for my past sins, I immediately proceeded to put on Christ according to Gal. 3 : 27; de- scending down into the water, (my face before). My face was then turned upward toward heaven — my back to the earth — and I was gent- ly lowered beneath the yielding waves, and arose (face forward) to walk in newness of life. 1 then took the Bible, and the Bible alone, as my only rule of faith and prac- tice, believing that in it are exclu- sively found the All-saving themes and immortal lessons of the only divine religion. Concerning his po- sition as given above, I am wholly skeptical. But to his reply.
RESPONSE TO I). P. SAYLER.
41
T. Concerning my questions, he says: "If the writer had fairly put
them, I could at least try to answer them, but as it is, I am left to con- jecture."
Prom this statement we learn two things. 1. That I did not put my questions fairly. 2. That you could not answer them, but could only conjecture. The latter 1 have no doubt is true. Your whole posi tion is mere conjecture, hence, I am not surprised that you could do no more. The former I can not grant so easily. Let us look at the ques- tion, and the circumstances under which it was put. Mr. S. had laid down the rule that backward move ment was anti-Christian and always stood in connection with the disap probation and cure of God. This being true, it follows that every ac- tion in wh'ch occurs a backward movement is anti-Christiun and sin ful. Hence, he condemns a mode of immersion, not as I conceive be- cause the movement is all backward, nor because it either begins or ends with backward movement; but be cause somewhere within the process there is a movement which he terms backward. JSIow, admitting his rule to be true, I asked him the question, how he dare practice the same thing? i. e. a backward move- ment in the process of immersion. For who can fail to see, that when he puts a man under the water face downward, and brings him up back- ward, that there is as much back- ward movementj.as when he is put under with his back downward and raised face forward He seems sur- prised that I should see a backward movement in face forward immer- sion, and ask, "Who but Mr. B. ever thought so far? Who, I ask, that is
not blinded by prejudice can not see as much? I, hence, conclude that ho was left to conjecture through no fault of mine, but becauso he took his position on nothing else. Sure- ly ho is a reckless sailor who launches out, in mere conjecture, upon such uncertain waters.
II. "But as it is not written that the true worshippers of God, who fall on their knees, and bow their faces toward the ground, were ever charg- ed with going backward or that they met the disapprobation or curse of God, I deem Mr. B's. views on the subject sophistry, and unworthy of further notice/'
1. It is not written that the true worshippers of God, who fall on their knees, and bow their faces toward the ground, (and of course move backward in getting up,) were ever charged with going back- ward or that they met the disap- probation or curse of God for going backward. This is true. Nowhere within the volume of God is the simple act of moving backward ever charged as a sin against any one. Moving backward when God has commanded a forward movement is sin, but not otherwise. Let us ex- amine a few of those passages of Scripture which are arrayed in the June number of the Visitor to prove that backward movement is a hein- ous crime in the sight of God. There are sixteen of them altogeth- er. We will only notice the first mentioned from the Old Testament and the first from the New, which are about as conclusiveas any of the oth- ers. 1 Sam. 4: 17, 18. "Eli, when he head that the ark of God was taken, fell from off his seat back- ward * * * and he died." But did the disapprobation and curse of
42
RESPONSE TO D. P. SAYLER.
God rest upon him because he fell has nothing better. His other proof over backward and died'/ Not at all. texts come just as far from the mark Eli was an old prophet and judge of as this; such, for instance, as the Israel, and when he heard of the following: " Let them be drawn calamity that had befallen God's backward, and put to shame that chosen people, that the ark, the wish me evil." "Jerusalem hath emblem of God's favor had fallen grievously sinned, * * *shesigheth into the hands of their enemies, he and turneth backward." Ke might fell over backward and expired, just as well mention the fact that But there is not the least hint that Jesus sat on the back of an ass colt, he met the disapprobation and curse Indeed, after what we have seen, we of God for that backward move- should not be at all surprised to see ment. him leaning on this circumstance as
In the 17th chapter and 49th an indispensable prop to his doctrine, verse of the same book, we read of i Mr. S. asks very emphatically why a very wicked man who fell upon, I don't produce testimony against his face and died. Eli, the old serv- , his affirmative. As he stands in the ant of God fell backward, Go- , affirmative it is not my place to liath, the heathen warrior and ene- | prove the negative, but only to show my of God's people, fell face forward . that he does not prove his affirma- and expired. Let the reader judge tive. This, 1 think, I have done, upon which one rests the disappro- jBut as he craves testimony against batio'n and curse of God. j his affirmation, I will do what the
We will now hear another wit- rules of fair and honorable debate do ness : "Many of his disciples went i not require ot me, viz: prove that back and walked no more with the disapprobation and curse of God him." John 6: 66. And what is does not always stand in connection the testimony here? Why, simply, | with backward movement. 1st. In that many of those who had follow- jjer. 49: 8, one of the passages referred ed Jesus to listen to his teaching, to in the June number of the Visitor, went back to their former pursuits { the Lord actually commands back- and followed no more with him. ward movement! He says : "Elee ye,
turn back, dwell deep, O inhabitants
When the prodigal son came to him- self he went back to his father's
ofDedan." Will Mr. S. say that the
house. When Mr. S. takes the pen- curse of God rested upon persons for itent down into the river and bap- .obeying his command ? 2d. In the 9th tises him, he comes back to the shore. \ chapter of Genesis we read of two of Now, here is just as much backward j the sons of Noah moving backward movement as is found in his proof to perform an act, for which back- ward movement they received the approbation of God and the blessing of their father. Here is backward requires such sophistry to sustain movement written. Where is the it!" Really, I am astonished that a disapprobation and curse of God? writer of Mr. S.'s ability and repu-.Itdoes not rest upon the backward tation should resort to such shallow .movement. Hence your premises sophistry. The only excuse is, he j are weighed in a balance aud found
text. How, now, would his exclam- ation look hurled back at him: " How desperate is the cause which
IHIO. SAYLMIIS RKJOLNDKIl.
43
wanting. The inference drawn, therefore, is vain and Idle specula- tion, and, to use your own language.
"unworthy of further notice."
But, does the sin consist in turn- ing the back to the Lord? Then, is the Lord above or beneath ? In immersion we have the back turned down, you have it turned up, and the face down ; whicn is toward the Lord ?
In conclusion, I would ask pardon ot the readerfor the unpolished man- ner in which I have written. Be- ing pressed by the affairs of a farm- er's life I have but little time for writing. But as regards the positions I have taken — strong in that conn* dence which truth inspires — I court no sympathy, 1 ask no favors at the hand of any. Believing that we en- joy the approbation ot Heaven, I stand fearlessly to defend the cause that God will bless. May the truth of Heaven triumph over all the vain, idle] speculations of man, is my I constant prayer. S. W. Baird. Oblong, Illinois.
Bro. Sayler's Rejoinder. Dear Sir : In the June number of the Visitor (1869) I took the po- sition that " Baptism being an act of righteousness, it must be observed as an act of worship to God, and as kneeling and bowing, face forward, is the posture ot God's worshippers in all ages, it is the proper posture to be assumed in the worship of God in Baptism." This position 1 still hold. In the same number I referred the penitent reader to many Bible precedents to sustain the kneeling and bowing posture in worship. You made no attempt to disprove it.
What then does yonr major I. — IT, with your minor 1, 2, divisions in your pretended respons. a nount to ? Not one scripture precedent have you given in support of backward worship. It is true you have given a detailed and somewhat elaborate account of how you walked into the water, looking up to heaven when you went backward into Christ by immersion. No doubt the scene was very solemn, and the witnesses may have been seriously impressed with the idea of worshipping God back- ward, yet I cannot admit it as an argument against my position.
My position. Baptism is an act of worship ; and, therefore, kneeling or bowing, face forward, is the prop- er posture to be assumed in baptism. You have made no attempt to deny this. So the affirmative stands. But my statement that backward move- ment stands in connection with the disapprobation and curse of God seems to worry you. This you deny, and say, " I must say that I have again read the conn ctions of the Scriptures referred to in the June number of the Visitor, and I am wholly unable to see how any man of sane mind can imagine that they contain the least shadow of evidence to sustain your position. You then refer to the case of Eli, 1 Sauiul, 4, and say it is a fair specimen of all the rest, and its examination will dispose of all." You admit that Eli fell from off his seat backward, and died; but say/'butdid the disapproba- tion and curse of God rest upon him because he fell over backward and died ? "
Penitent readers, let us, too, read a few verses in this connection, it will do us no harm ; and if our minds are sane we may arrive at a
44
BKO. SAYLER'S REJOINDER.
proper conclusion. "And there came a man of God unto Eli, and .said unto him: Tims saith the Lord. * * Be- hold the days come, that I will cut off thine arm, and the arm of thy fa- ther's house, that there shall not bo an old man in thine house. * * And the man of thine whom I shall not cut off from mme altar, shall be to con- sume thine eyes, and to grieve thine heart: and all the increase of thine house shall die in the flower of their age. And this shall be a sign unto thee, that shall come upon thy two sons * * in one day they shall die both of them. And the Lord said to Samuel, Behold I will*do a thing in Israel at which both the ears of ev- ery one that heareth it shall tingle. In that day I will perform against Eli all things which 1 have spoken concerning his house ; when I begin I will also make an end. For I have told him that I will judge his house forever for the iniquity which he knoweth, because his sons made themselves vile, and he restrained them not. And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifices nor offer- ings forever." 1 Sam. 2 & 3 chaps. Dear penitent reader : Here is an iniquity, a sin in Eli and his house, of such a character that God hath sworn shall not be purged with sac- rifices nor offerings. A sin unto death; the life of the transgressor is forfeited. Yet Mr. Baird's sane and very fertile mind fails to discover that Eli's unnatural death, by fall- ing backwards, stands in connection with the disapprobation and curse of God. Can it be possible he has gone so far backwards that he can no more comprehend the truth? Belshazzar could not discover his
doom written in the hand writing on the wall ; but Daniel, the prophet, who worshipped God face forwards, could. So can you.
Mr. B. says: " This is about as conclusive as the others." So we need examine the Old Testament testimonies no further; and Mr. B.'s explanation of how there is a back- ward movement in kneeling, and bow- ing forwaid; and how there is a for- ward movement in backward immer- sion, partakes of the character of a clerical farce. I would caution the penitent reader to beware of such prevarication, it is peculiar to all sophists. And when Mr. B. says, "flow, now, would his exclamation look hurled back at him ? flow des- perate is the cause which requires such sophistry to sustain it;" his lan- guage rebounds with increased weight upon himself.
The New Testament testimony which you have selected as a speci- men of all the others, is worthy of a passing notice. You refer to St. John 6: 66, and say what is the tes- timony here ? "Why, simply, that many of those who had followed Je- sus to listen at his teaching, went back to their former pursuits, and followed no more with him." My dear sir, permit me to call your at- tention to what God says of such who thus go backward. "And Je- sus thus said unto him, no man hav- ing laid his hand to the plough, and looking back, is fit for the kingdom of God." Luke 9: 62. For if "after they have escaped the pollution of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning; For it had been better with them
BRO. SAYLBB'S REJOINDER
45
not to have known the way ofl scripture selected by Mr. B. to dia-
righteousness, than, after they have
known it, to turn from the holy commandment delivered unto them.
But it is happened unto them ac- cording to the true proverb: The is turned to his own vomit again ; and the sow that was washed to her wallowing in the mire." (2. 1 : 20—22.)
Dear penitent reader, does this backward movement selected by Mr. B. as a correct representative of all the other New Testament testimony, stand in connection with the disap- probation and curse of God, or does it not?" Mr. B. says it does not; and says that he really is astonished that a writer ot Mr. S.'s ability and reputatio-n should resort to such shallow sophistry ?" Almost Mr. B. said "Sayler the great"; if he had, I might excuse myself by saying "Great men are not always wise" (Job. 32. 9.) But as it stands, You must judge.
You say, "Mr. S. asks very em- phatically why I do not produce testimony against his affirmation." You sir. having assumed to deny my affirmation, your are bound by the rules of honorable debate, to pro- duce testimony to prove your nega- tive j this I ashed you to do. If Scripture testimony prove anything, I have abundantly proved my affir- mation. Very condescendingly you now offer testimony to prove your negative, i. e. that "backward move- ment does not always stand in con- nection with the disapprobation and curse of God," and put in proof (Jer. 49. 8), "Flee ye, turn back, dwell deep" &c. ; and says this is one of e the texts in the June number of the Visitor.
my affirmation, prove it, since
it. actually stands in connection with the disapprobation and care God? Read verses 8 — 18, and you
will see that it does. "For I have sworn by myself saith the Lord, that Bosrah shall become a desola- tion, a reproach, a waste, a curse." &c. V. 13. But any one reading that number will not find the text there. Jer. 49: 8. stands in that number by mistake, either by me in transcrib- ing, or by the printer; which in so many references as are given in that number is a small mistake. In my manuscript copy the reference is Jer. 48: 39 : "How has Moab turned the back with shame." And as the text, " Flee ye, turn back," &c, does not stand in the Visitor referred to, I deny that I offered it in proof of m}T affirmation. Mr. B. offers it in proof of his negative, and says : "the Lord actually commands backward movement; " and very emphatically asks, " Will Mr. S. say that the curse of God rested on persons lor obey- ing his commands ? " No sir. Mr. S. will never say any such thing. But will Mr. B. say that there is any backward movement in this text? The backward movement referred to in the June number of the Visitor is bona fide going backward. "'Eli fell from off his seat backward." " Let them be drawn backward" "They are gone away backward." " That they might go and fall backward.' "And went backward, and not for- ward," etc. This is actual going
backward ; so is backward immersion. Is there any backward move- n the text referred to by Mr. B? The words are: " Flee ye, turn back." Does Mr. B.
Dear reader; does not even this say these were commanded to go
46
THE THEE OF LIFE.
backward* while fleeing? What are the circumstances in the ease? The warning of God is to the inhabitants of Dedan : he warns them to " Flee, to turn Luck," &c. Ho gives the reason why they should iiee and turn back. "For I will bring the calamity of Esau upon him." (Dedan.) " For I have sworn by myself, that Boz- rah," (another name for Dedan,) shall become a desolation, a reproach, a waste, and a curse," &c. There- fore " Flee ye, turn back." Go away from it lest ye be destroyed. Of eourse Mr. B. knows the meaning of the words flee and turn back; but we want to know, too, so we will con- sult Webster " Flee. To run with rapidity, as from danger ; to attempt to escape ; to hasten from danger or expected evil." " Turn back. To return.? Does Mr. B. think any one will believe God commanded these to run away from danger bach ward ? DoesJie believe it himself? (If he does, no marvel that he should choose backward immersion.) The idea is preposterous; and proves just as much as he does when he says : " When Mr. S. takes a person face forward into the river to immerse him, he comes back to the shore j there is as much. backward move- ment as forward." Mr. S. is pleased to inform Mr. B. that he has never taken a person into the river to im- merse him face forward, and return- ed to the shore backward. We always face the shore and the people, when we come up out of the water, and so we will continue to do.
Mr. B. having utterly failed to hold his position, or to prove his negative, in attempting to disprove my affirmative, I feel disgusted with hie subterfuge, and I will take a final leave of him, leaving Mr. B. in the
peaceable and very honorable pur- suit of farming, hoping that he may- be abundantly remunerated for his labor.
"Now, unto him who is able to keep us from falling" (backward) "and to present us faultless before the presence of His glory with exceed- ing joy, to the only wise God our Savior," I commit and commend us. Farewell. D. P. Sayler.
For the Visitor.
THE THEE OF LIFE.
" Blessed are they that do his commandments, that they may have a right to the tree of life, and may enter in through the gates into the city." Rev. 22: 14.
On the above text I propose to write an essay; and my prayer is that my pen might be guided by the Holy Spirit, that this communica- tion may bo instructive, impressive, and conducive to the advancement of Zion, so that it might tend to the glorification of God's Holy name.
It will be necessary to treat this subject under three grand heads:
1st. What do we understand by the tree of life, lost and regained?
2d. How this right is to be ob- tained ?
3d. Of the happiness to be real- ized, followed by an earnest appeal to the sinner or unconverted.
1st, then, what is the tree of life? I simply answer, its substance, or fruit, is to give life eternal. Now, by the text, we infer that the right to that tree of life is lost, and of con- sequence, life eternal is lost. But blessed be God, it can now be again regained.on condition of doing God's commandments. This is the part we desire to treat of, namely, to
THE TUKE OF LIPR.
47
consider the arrangement of tbe All wise God iii accomplishing his noble work of redemption. This turns my mind to the Garden of Eden. There man forfeited bis right in violating his Creator's command. God created man in his own image, that is, holy, righteous and good. He beheld his works, including man and pronounced it very good. Physi- cally and morally so. Capable to attain to the highest enjoyment and felicity. ; for the object of the Crea- tor is that he should enjoy Him for- ever. Though pure and innocent from the hand of God, yet in a pro- gressive state, as a free moral agent, in a state of probation, he was mortal clothed with flesh and blood, but by receiving the breath into his nostrils from his Creator, he became aliving soul, an immaterial substance, emanating from God, immortal, eter- nal as God himself; and this part will have to "receive the things done in his body according to that he hath done, whether it be good or bad,'' at the judgment day.
Thus was man formed, to my limited view out of the word of God : "The Lord God planted a garden eastward, in Eden, stored with all manner of trees good for food and delightful to behold; and amongst them the tree of life in the midst of the garden, and the tree of knowl- edge of good and evil." Herein he put man "to dress it and to keep it." And the Lord God commanded the man, saying : "Of every tree of the garden thou tnayest freely eat." (Heb. eating thou shall eat. The Ger- man also saith, thou shalt eat." Positive command, the tree of life in- cluded, " But of the tree of knowl- edge of good and evil thou shalt not eat of it" (Positine prohibition, and
tho penalty attached (hereto,) for in the day that thou eateflt thereof thou shalt surely die. (Heb. dying, thou shalt die) Dying that divine nature in losing the image of God, as right- eousness and true holiness, that very moment you transgress that positive command I have enjoined upon you. Moreover, God, in order to enhance his happiness, " took one of his ribs and closed up the flesh instead thereof," formed a help meet for him, "bone of his bone, and flesh of his flesh." Note here the material part of man to be mortal. Paul saith : " Flesh and blood cannot in- herit the kingdom of God ; neither doth corruption inherit incorrup- tion."
Permit me to note here that the tree of life, in the Garden of Eden, was the type or emblem of Jesus Christ the word of God, the Savior and life-giving power; the only power by which the right to the tree of life can be regained.
Had man continued obedient to God's command there would have been no necessity for a redeemer, for the partaking of the tree of life would have made him immortal, and had eternalized him to enjoy his God forever, in the highest felicity. But Alas! Alas! man fell through diso- bedience, and was driven out of Paradise, and the tree of life, guard- ed by cherubims with a flaming sword, which turned every way to keep the way of the tree of life, "lest man would also partake there- of and live forever." Behold the wisdom and goodness of God in de- barring man from the tree of life. What a miserable creature he would be, to live in his fallen and depraved condition forever.
Man, through wilfull trans-
48
THE TREK OF LIFE.
gression and violation of God's law, tion of their souls is precious, arid it plunged himself into sin, misery and ceaseth forever." woe. The sentence of the threaten- God is too just to leave sins un- ( i penalty being executed, the p nished, and in order to be consist- ptamp of Divine image lost, and de- en t with His divine attributes — love j ravity, degradation, iniquity and and mercy — " Mercy and truth met wickedness was the conscience, together \ righteousness and peace Pride, ambition, power, and conquest, kissed each other." God took the the ruling | assion of Adam's prog- matter into His own hands, "For, eny, and the earth has been drench- His own arm brought salvation, and ed with hum n blood. Adam, in his His righteousness it sustained Him." fallen and enslaved condition, could * * "To the seed of Abraham not give his offspring any other na- God gave a law, which gave sin its ture, for like begets like. David damning power, called by Paul the saith : " Behold I was sha1 en in in- ministration of death, or condemna- iquity; and in sin did my mother tion; for by viewing themselves in conceive me." But blessed be God the light of that law, sin became for the hope of salvation! There exceedingly sinful, and produced was a word of consolation given 'conviction, or a true knowledge of when sentence was pronounced upon their state and condition ; hence the the serpent, the instrument of de- ceremonial law was introduced, in ception, "that the woman's seed which were sacrifices and offerings shall bruise thy head, and thou required; which shadowed forth the shalt bruise his heel." About great atonement to be accomplished twenty-one centuries afterward, in to restore man, the beautiful crea- Abraham, this was renewed in the ture ot God, to his pristine state of shape of a positive promise. "In innocency, and to procure free access, thy seed shall all the families of the or a right to the tree of life. But in earth be blessed." From the seed those sacrifices there was only a re- of Abraham, according to the flesh, 'membrance of sin, made every year; Christ came, who is God blessed j they could not take away sin. "Sac- overall; the antitype of the tree ofrifices and offerings thou wouldest life. God in his justice, which is not, but a body thou hast prepared ever mixed with mercy, could not'for me." "For it was impossible suffer the human family to be for- that the blood of bulls andofgoata
ever debarred from enjoying him in his holy sanctuary : though with his ail-penetrating eye he viewed the earth Irom center to center, to see whether there was one that was righteous, and that would seek after Hi m ; yet behold there was none
should take away sin." In burnt offerings and sacrifices for sin 'Thou hast had no pleasure. Then said I, lo, I come (in the volume of the book it is written of me) to do Thy will, O God." Ab.jve, when he said sacrifice and offering and burnt of-
that doeth good, no, not one. It Ife rings and offerings for sin thou required a spotless sacrifice; none of wouldst not, neiiher hadst pleasure the sons ot men "can by any means therein ;' which are offered by the redeem his brother, nor give to God law. Then said he, " Lo, I come to a ransom for him; for the redemp-'do Thy will, O God." He taketh
TIM-: THEE OP LIFE.
19
away the first, that lie may estab lish the Becond, by the which will we are sanctified through the offer- ing of Jesus Christ, once lor all."' Hence we see, the only offering ca pable to restore us to primitive pu- rity, had to be accomplished by of fering up a body wherein Divinity and humanity are united, and He was the only personage that could fulfill His Heavenly Father's will in all things and thus Batisfy the de- mand of divine justice which stood against man that banished him from the tree of life. Christ suffered the penalty of death due for sin and consequently children who can not Bin have a right to the tree of life unconditionally ; but those who are actual sinners, conditional. Yet we would here remark, that all the faithful, under the former dispensa- tion, who, in obedience to that law, in faith and anticipation beheld the promises afar oif, and died in the hope and faith in Christ: will be ad- mitted by Him to the tree of life and enter in by the gates into the city. For they looked for a city whose builder and maker is God.
We behold the tragical scene of disobedience and transgression by which sweet communion with God was lost, enacted in a delightful gar- den by the first Adam : even so, it is marvelous to behold the second Adam, in the beautiful garden of Gethsemane, overcome sin, death and hell, by willfully accepting the bitter cup due for sin committed by the human family^. On, what a sor- rowful scene ! Behold, the devil, marshaling all his agents, hosts of fallen spirits, in addition to the enormous weight of sin ever com- mited for four thousand years ! What a surpassing conflict! What a mighty
trial! Yet he conquered. He suc- ceeded in his Father's design, and overcame satanicpower. Being cons- cious what he had to endure, in- creased his sorrow. Saith he, "I have a baptism to be baptized with, and how am I straitened till it be accomplished." Wonder not that he exclaims, "My soul is excet sorrowful." The pressure of sin was so heavy, "that with strong crying and tears, be prayed to his Father three successive times, "Father if it be possible let this cup pass; never- theless not mine but thy will be done." He wrang in agony till his sweat became as large drops of blood. He truly resisted unto blood in striv- ing against sin, not for his own sin but for the world's. Had he yielded to the enormous pressure, we would be irretrievably lost, lost, lost to all eternity. But a heavenly messenger strengthened him. Paul says, "We see Jesus who was made a little lower than the angels, for the suffer- ings of death, crowned with glory and honor, that he by the grace of God, should taste death for every man. For it become him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through suffering." The mental agony he there endured when divinity suffered, far surpassed his bodily pain when only humanity suffered. But, O, my soul, ponder and reflect, and deeply consider what thou hast cost! Weep and lament, howl over your sins, turn with your whole heart to God; for the price of your redemption is precious and cost inconceivable pain. Behold, Jesus your 'redeemer crying, " Father save me from this hour." View him? "Smitten of God and afflicted!"
50
THE TREE OF LIFE.
"Awake, O sword, against ray sheph- erd, and against the man that is my fellow." Saith the Lord of hosts : "Smite the shepherd, and the sheep shall he scattered."
In this painful hour in which his inveterate enemies, glutted with Sa- tanic rage, inflicted unendurable tor- tures and pains upon his holy body, we see him deserted ty his best friends, forsaken of his God. The pillars of the earth shock, the rocks rent, heaven shrouted in darkness, the veil of the temple rent from top to bottom, and the way into the holies opened. But who can picture the scenes of fatality in that tragical hour; for it is beyond human con- ception. Thus our Lord was cruci- fied, suspended between heaven and earth, and died the ignominious death, when he cryed, it is finished. Finished all the types and shadows of the ceremonial law; finished all what God has promised. Death and hell no more shall awe! His body was laid in a sepulchre, but did not see corruption. Having loosed the pains of death, he triumphantly arose, God having raised him from the dead, subsequently he ascended, removed theCherubims who guarded the tree of life, opened the portals of bliss, entered heaven, and now sitteth, exalted to the right hand of God, upon his mediatorial throne pleading and interceding for saints and sinners. By him we now have free access, that is a right to the tree of life; for he is the propitia- tion for our sins, and not for ours only, but for the whole world. This will lead me now to the 2d part.
2d. How is this right to be ob- tained? Having seen now that Adam's transgression is atoned for by the death of Jesus Christ, we
hold that the children as born into the world are saved unconditionally if the}- die before they can commit actual sins. "I^or God was in Christ reconciling the world unto himself, not imputing their trespasses unto them." This I understand, the tres- passes inherited from our first par- ents. We cannot deny, but that this depraved nature is transmitted from generation to generation that planted the seed of physical death into them ; that as in Adam all die, so in Christ all are made alive. When sin is not imputed in children this corrupt seed of depravity lies dormant till they are capable of acting, and their minds become susceptible of impres- sion, the mental faculties developed ; then the seed of their depravity will soon spring up, and the fruit thereof "the lust of the flesh, the lust of the eye, and the pride of life " displayed : this then will disqualify them from an entrance into the Holy City, as nothing unclean or defiled shall en- ter therein. Thus men by their ac- tual transgression debar themselves from the tree of life, and forfeit their right thereto.
Hence to such "God has committed his word of reconciliation " wherein means are provided' for the remission of sins and security for a right to the tree of life. "Blessed are they that do his commandments/' some may inquire which f The very same Jesus Christ, "the Alpha and the Omega, the beginning and the end, the first and the last" commanded. We must come to Christ the antitype of the tree of life by believing in his name, and his name is called the Word of God; and by obedience to that word we obtain life eternal, "And this is the record that God hath given us eternal life; and this
TIIK TUBE OP LIFE.
51
life is in his Son, Ho that hath the Son hath life, and he that hath not the Son, hath not lite. These things have I written unto you that believe on the name of the Son ot God; that ye may know that ye have eternal life, and that j'c may beliove on the name of the Son of God." Here then is the assurance of eternal life, if we believe and do his command- ments. " He that believeth and is baptized shall be saved," saved from Bin, delivered from the bondage of Satan and brought into the glorious liberty of the children of God : to Jesus the tree of life. Is he a tree ? The world receives salvation from his healing leaves :
''That righteous branch, that fruitfui bough. Is David's root and offspring too,"
By true repentance followed by a reformation and an obedience of faith in baptism we are introduced into Christ or into his Church. In baptism we make the figure of dy- ing to sin burial of the old man and the resurrection to a new life which it signifies. Rom. 6th chap. "How shall we, that are dead to sin, live any longer therein ? Know you not that so many of us as were baptized into Jesus Christ were baptized into his death. Therefore we are buried with him by baptism into death; that like as Christ was raised by the glory of his Father, even so we should walk in newness of life." We are the children of God and put oc Christ. Gal. 3d chap. "For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ, have put on Christ, for ye are all one in Christ Jesus, for by one spirit are ye all baptized into one body." Christ the head, his
and consequently all receive strength and nourishment from him and live in him and for him. Col. 2d. chap. '•And ye that were dead in sins and uiicircumciaion of your flesh, has ho quickened (made alive) together with him, and hath forgiven you all your trespasses."
"He died for all, that they which live should not henceforth live unto themselves; but unto him who died and rose again." Hence "they put off concerning their former conver- sation the old man, which is corrupt according to the deceitful lusts, and be renewed in the spirit of their minds; and they put on the new man which after God is created in righteousness and true holiness/' Moreover, they derive their whole substance from him as the bread of life, the heavenly manna, the fruit of the tree of life, his flesh and his blood, all synonymous with keeping his word; for he saith, "It is the spirit that profiteth, the flesh pro- fiteth nothing, the words that I spake, they are spirit, and they are life." Finally, if we live in the Lord we die in the Lord, consequently we are the Lords, and the blessed to do his commandments and have the right to the tree of life, and may enter in through the gate into the city.
3d. Of the happiness to be real- ized, &c.
As the happiness is of such an exal- ted and incomprehensible nature, we can only attempt to picture a glimpse of the same, only so much as may come within the limits of finite comprehension. The change from this depraved and corruptible state to the highest felicity and en- joyment of God in the transparent
members comprise that one body ! Golden-City, is of such a stupendous
52
THE THEE OF LIFE.
nature that it could not be endured at once : hence, it is to be realized by d Inch we will notice-
under the figure of gates. The term - in the text stands in the plu- ral, and the lumber three is often given in scripture to make a com- plete one : so we understand the en- trance through three gates neces- sary for the highest degree of hap piness. If the entrance into the church militant (without the gate) is already a blessed state; what will the church triumphant be within the gate. Paul, in regard to the hope and anticipation that believers have, speaks as already come to that happy state. '" But ye are come," saithhe, "unto Mount Sion, and unto the city of the living God, the heav- enly Jerusalem, and to an innumer- able company of angels," &c. But when they are done with the mor- tal cares of life, and have passed through the first gate, the terrors of death, they enter Jesus' sancti- fied repository where their undying souls will be in conscious happiness till the morning of the first resur- rection. "They shall enter into peace, they shall rest in their beds, each walking/' here in this time, "in his uprightness."
They shall rest with the souls John the beloved disciple of the Lord saw under the altar, "for white robes were given every one of them," and commanded to rest a little se^on. To those he was di- rect ed to write, "Blessed are the dead which die in the Lord from henceforth; Yea, saith the Spirit, that they may rest from their la- bors; and their works do follow them." "Peace be within thy walls, and prosperity within thy palaces." "They that sow in tears shall reap
in joy. In the resurrection morn, they shall reap the sweet presence of Jesus, who sanctified and opened the grave, and loosed the pains of death. Behold, Jesus coming again. Hark! the Arch angel sounds his trumpet. See the dead rising, those that sleep in Jesus. Hear them singing their victorious anthem, O death where is thy sting! O grave where is thy victory! Now, see passing through the second gate. Jesus Christ their bridegroom is ready to receive his espoused bride. "Let us be glad and rejoice, and give honor to him: for the marriage of the Lamb is come, and his wife hath made her self ready. And to her was granted, that she should be arrayed in fine linen, clean and white. John was again directed to write, "Blessed are they which are called unto the marriage supper of theLamb " (Third degree of blessed- ness.) These shall have the pre- eminence in the Resurrection, "Blessed and holy is he that hath part iu the first Resurrection: On such the second death hath no pow- er, but they shall be priests of God and of Christ, and shall reign with him a thousand years." "Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. At the expiration of the Millenial reign of Christ here on earth, and after the dissolution of this heaven and earth, See, 2 Peter, 3 chap., and after the formation of a new heaven and a new earth: John the Divine, saw that great city, the holy Jerusalem descending out of heaven from God. " Behold the tabernacle of God is with men, and
who of us is ii<>\
ill dwell with them, arid they shall be hie people: and God himsell shall be with them and be their God, And God shall wipe away all :i their eyes, and there shall leath, neither sorrow, -. neither shall be any more pain; for the former things are 1 away." "Behold 1 make all things new." "And he said unto me," "write," (the last time John directed to write,) "For these words are true and faithful," "And he said ur.to me," "It is done," (the closing up of the mystery of God,) O the golden city! The jasper walls, the pearly gates, the goldeu streets, the temple of Omnipotence, the light of the glory of God and the Lamb, and the clear crystal water of life flowing from the throne of God and the Lamb, and the tree ot life on either side, which bare twelve manner of fruits, which yield- eth her fruit every month; and the i eaves of the tree are tor the healing of the nations. "No curse, no need of a candle, neither light of the sun, for the Lord God giveth them light: and they shall reign forever and ever. Herein is the highest degree of happiness perfect, in the third de- partment of the city, and the fourth state of blessedness, Finally, "Bles- sed are they that do his command ments, that they may have right to the tree of life, and may enter in through the gates into the city."
A few words to those living in sin and consequently disqualified to enjoy God hereafter in this holy city. You undoubtedly, expect to meet your God there, for we cannot for a moment sup- pose, you desire to be forever without the city to fellowship with the vicious monster of wickedness; "for without are dogs, and sorcerers, and whore- j
monger.*, and murderers, and idolaters,
and whosoever loveth ami maketfa a
But, remember, your d hangs on a brittle thread, on an inse- cure moment, and that moment will rob you forever of that precious gift. ''For he that dies unjust, let him bo un- just still, and he that in filthy, let him be filthy still." Who may endure forever the pains of bell? and who can dwell in everlasting burnings? is it not the height of folly or presumption to trifle so with your precious souls? Because you have the privilege to secure that right to the tree of life, so cheap you can ob- tain it, that it cost you no money uor price. It is true, a sacrifice of your self-will is demanded; your stubborn and rebellious miud must be subdued, sins hated and forsaken, and your whole heart surrendered to King Emanuel. Come then, hasten and delay not. "To day if you hear his voice, harden not your hearts."
Leonard Furry. New Enterprise, Pa.
WHO OF US IS HOTTEST?
A spirit of cheating is abroad in the land, and ideas of commercial integrity have become sadly confused. Roguery has been recommended from the press the platform, and our people have se' riously debated whether to pay our na. tional debts. The public creditor is safe; for we have concluded that it is policy to pay him. The arguments against re- pudiation that have proved most effective with the people are those that left out of account right and wrong, and merely showed that to keep our word is true economy.
When we examine a few of the com- mon violations of the Jaw of integrity, we shall see that honesty among us is
54
WHO OF US IS HONEST?
somewhat rare; and that many species of fraud, too little understood, are silent ly eating the life out of our morality.
How prevalent is the adulteration of goods ! By the various expedients kuown in dishonest trade, groceries, drugs, cloths, are robbed of a great part of their value. This crime often be comes murder, as when some costly re- medial agent is cheapened with trash, and sends the sick man to the grave.
The avaricious dealer in drugs
"Cheats tbe sick of a few last gasps, as he sits To pestle a poisoned poison behind his crimson lights."
Now, there is no objection to com- pounding one thing with another, an inferior article with a better. The sin lies in passing off the mixture for what it is not. A man may put peas and rooi s into his coffee, and sell it to others ; but he has no right to call it "pure Java." In every grocery are preparations claim- ing to be pure, yet containing scarce an atom of that which they purport to be* Who has seen a cheap package labeled "barley and dandelion, " or "chiccory and refuse coffee" ? All is called that which every seller, and almost every buyer, knows it is not. The cheapening cbiccory is itself adulterated with peas; and the peas, with wormy peas only sale. able after they are roasted and ground. It is said that a vast quantity of the liver of horses is consumed as one of the in- gredients of cheap coffee.
Apart from the imposition of the thing, and when the buyer is aware that he is being cheated, the sale and use of things under false names has a harmfir influence upon the conscience of all par- ties concerned, familiarizing us with ly- ing, and blunting our perceptions of the good and the true.
Purchasers otten become accomplices in this sin, as, for example, when they beat down just prices. If we insist upon
getting a coat for two- thirds its honest value, or foreign products at an Ameri* can price, we indirectly ask the dealer to name his shoddy broadcloth, and or- nament his home-made fabrics with the magic letters, "Paris" or "London." We should insist on having what we pay for, and be ready with its price. While the public love to be deceived, how can there be reform ? If we prefer pure coffee, and are able to buy it, well ; but, if not, let us ask for half coffee and half grain, or what ever mixture we have a mind to drink. Let us buy things for what they are.
Buyers, too, should patronize honest dealers, when there are any in the com- munity. "If a man cheat thee twice, shame on thee ! " It is our duty to avoid being plundered; and when we buy a spurious commodity, or otherwise suffer fraud, let us search elsewhere for integ- rity. Careless good-nature is a tempta tion to evil doers. We can do much, if we will, to exorcise the spirit of false- hood that pervades all our business. The revelator saw shut out of the heav- enly city not only rogues, but their abettors: with "dogs, sorcerers, idola- ters, and murderers : " there was also ex- cluded "whosoever loveth and maketh a lie."
Another form of the same sin is called speculation, or conspiracy to create arti- ficial scarcity. A crime against the well- being of society, it has assumed alarm- ing dismensions, and all should under- stand its true nature. A few bold men, possessed of a vast amount of money, combine to raise the nominal value of some article that everybody must have ; thus enriching themselves without labor, and conferring, in return, no benefit upon the community. Bread is a favorite with these operators; and flour will artificially advance four or five dollars, causing great distress among the innocent poor.
WHO OF US IS HONEST?
55
Often, when God has stuffed the West- ern granaries with wheat, it has boon much the same to buyers as if there were but half a crop. Last winter, coal j was doubled in price, while the stock on ! hand was ample j and myriads of suffer- ers in the great cities shivered and per. ished, because of tricks of the rich, which could neither be foreseen, nor pro vided against, if foreseen. Law can not reach this species of injustice. Mauy of the gigantic villainies of stock jobbers affect one another only, and call for little concern on the part of the public; but' when a necessary of life is advanced in price by conspiracy, this is a robbery o* i the nation, and far worse than that com^ j mitted on the highway. A highway.! man molests only those who have con- j siderable money, and lets the poor go by; but the speculator takes the crust j out of the mouth of the starving, and j puts out the scanty warmth on the cheer- less hearth of poverty.
No sin is more severely denounced in the Bible than that of oppressing and defrauding the helpless. It is time that a healthy public seutiment should be created, which will brand with infamy the men who tamper with the markets whatever their wealth or social standing. Let us, at least, protest against paying an intolerable tribute upon every thing we consume to drones of speculators who do absolutely nothing to pnmote the national wealth or general good.
How common, also, is the sin of un derpaying such classes of laborers as are unable to protect themselves ! Take, for instance, needlewomen : the frauds upon these industrious and useful work- ers cry to Heaven for vengeance. One of our leading monthlies, last year, ex- posed the terrible abuse of virtuous and deserving women who endeavor to sub sist by the needle, thousands of whom gain but half or a quarter of what they
earn, and go, in consequence, to an early grave, or a life of infamy. Among the employers who fatten on their innocent blood are men eminent in the social world, and philanthropic members of fashionable churches. A large part of the sin of slavery lay iu the fact, that it gave the slave but his board and cloth- ing for work that was worth much more; and the essence of this abolished crime still lingers wherever the laborer is de- prived of his recompense.
There seems to be no reason why a woman should not have as much pay as a man for a given amount of work. Certainly, the value of a service does not depend upon the sex of the person who renders it. Yet women are almost in- variably underpaid, because they can not protect themselves. Sewing-girls and teachers, whose work differs so widely in value and importance, fare alike in this — that they are seldom paid what they earn .
Possibly, this sin may be brought nearer home to some of us than we sup- pose. Have we ever employed to do housework a young girl at a low price, and, when her service has increased, neglected to advance correspondingly her wages? Knowing her ignorant of the market-value of her work, have we paid her less than she justly earned? It is a confession of dishonesty, when a lady says to a friend, "My servant is as good as any that can be got for two dol" lars, and does as much work; but she doesn't know it, and is content with a dollar. I am afraid somebody will offer her more one of these days; and then I shall have to advance her wages." In. tegrity requires that we pay for services what they are worth, whether the laborer knows the value or not.
Often we deal unjustly with corpora- tions. Many who would not wrong a neighbor will not hesitate to overreach
56
WHO OF US IS HONEST?
an insurance-company or a bank, with ' chooses to make you a present, that is the remark, " Tbey get all they can out'another malter; but no mere inadver- of me, and I will get all I can out of teuce releases you from indebtedness. them." Now, whether or not corpora- So with any company with whom you tions have souls, whatever is dishonest have dealings : what is honestly theirs if done to a man, is equally so when i you must render. It is nothing to the done to a body of men. It is no more I purpose to say, "They would cheat me
allowable to wrong a company, perhaps distant, whose members you never sec, than a single citizen, whose accusing eyes confront you daily on the street. The division of the loss among many does not change its nature; and it is no less a robbery if the sufferers are rich, and ignorant that they have cheated.
if they coul-i :" you do not know that, and, if it were so, you are not to render evil for evil.
The same is true of our dealings with that great corporation of which we are a part. We must not infringe the reve- nue laws of the nation. An illicit dis- beenjtillery makes not only drunkards but robbers: a man who withholds a lawful
Take, for instance, a railroad: how | tax is precisely as guilty as though he
commonly will individuals, when circum- stances favor, use the same ticket twice, or neglect paying fare, if the conductor iuadvertently fails to call for it ! I have known persons, who would be indignaut if accused of stealing, to put an uncalled- for ticket into their pocket again, with the words, "This will do for another time." Such acts, thoughtlessly com- mitted, are precisely the same in moral character with picking a pocket or rob- bing a till. "But the railroad charges too much." You have the option to leave it alone; but, if you buy a ride, you are bound to pay what is asked. You make that contract with the com- pany when you g3t into a car. "But the conductor did not call for my ticket; and it isn't my business to go hunting him up." Then you are free from any debt which the creditor forgets or fails to charge. If you buy a pound of tea, and afterwards find it is not on the books, you may excuse yourself from paying; or if a man has your promissory note, and loses it, that releases you from obli- gation. A ride is a marketable com- modity, as truly as tea or sugar; and an honest man who buys either will pay
had broken into the treasury-vaults, and carried off the sum thus saved. It mat- ters not to tne government whether the money was paid and then stolen, or 3tolen without having been paid; neither does it affect the guilt of the criminal. So lax is public opinion as to the guilt of defrauding the nation, that men known to offend in this particular are still honored and respected. If they had blown opeu a safe, and abstracted money, they would be regarded as mon- sters; away with them to prison ! But, having only evaded a tax, they are shrewd business-men. Yet the last is worse than the first; for it involves the sin of perjury, breaking the law, "Thou shalt not bear false witness," as well as "Thou shalt not steal." It seems a small thing to use the second time an uncan- celed postage or revenue stamp; yet it is not only a felony, but a fraud upon the whole nation ; and the small sum involved simply makes more contempti- ble the disposition to sin for such a price. A word or two written upon a newspaper margin, before sending it through the mail, breaks the laws of God and of man ; and the smaller the sum saved, the more inexcusable the dis-
the price. If any one who has the right j honesty.
WHO OF US IS HONEST?
57
The nation is robbed by what is called smuggling; that is, bringing a thing
(torn abroad without paying the duty. Whether we conceal goods from the custom house inspector, or bribe or coax him to pass them free, we are guilty of fraud. Many good people, otherwise conscientious, have bo far sophisticated heir moral sense, that they have not scruples about smuggling. Never hav- ing reflected upon the true nature of an act so exceedingly common, they see no wickedness in it, and think their crime only a cunning economy. Smuggling is contrary to all divine and human legis lation: and the friendly connivance of a custom officer does not change the nature of the transaction; for no official has a right to overlook taxable goods, and admit them duty free. If a man brings to your door silks or other foreign products, and offers them much cheaper than the regular dealers, the presump- tion is, that he has stolen either the goods or the duty on them j and no con scientious person will buy. Many will dispute the sinfulness of smuggling, be- cause it is so universal; but any ques tion arising is easily settled. When a temptation in this direction presents it- self, inquire, " Is this thing in accord- ance with the spirit of the United-States law, universally admitted to be sound and wise? Would the transaction by which I propose to cheapen this cutlery or carpet be approved by the Secretary of the Treasury, or by a United-States court, when all the circumstances were known V If not, there is no doubt about its criminality. We confess the propriety of revenue laws; why, then, seek to escape them? If a duty be op- pressive, let us agitate for its repeal; but let us conform to the law of the land. Selfishness has strangely blunted the conscience of our citizens in this and similar matters; but it is not diffi-
cult to distinguish right from wrong if, we will use our unprejudiced judgment.
Once more: we ought not to think that debts can be canceled by the mere operation of law. A debt cau never be discharged but by its payment, whatever advantage the statute may give the debtor.
There is but one way to pay what we owe; and that is, to pay it : any thing else is a makeshift. A statute of limit- ation may have made your note uncol- lectable; but you owe it. A bankrupt law, designed to protect you from cruelty and rapacity, may have destroyed all legal claims upon you: but if you were once in debt, and have not paid, you owe still, principal and interest; and the lapse of time makes your debt not smaller, but greater. The error of re- pudiators who would make us a nation of swindlers is, that they confound law with justice. Here, they urge, is the power to cancel debts, or, at least, t> de- clare them canceled : therefore let the debt thus be wiped out; let our republic take the benefit of the bankrupt act, and make a law that no claims against, the United States shall be good. Legisla- tion can never alter the character of an obligation : if a people or a man fairly owes money, no legal enactments can make the fact otherwise. He who does not satisfy his creditors, dollar for dollar, will go to his grave in debt. An insol- vent act can release from legal claims, and say, Since yon can not pay, no one shall molest you; go and get a Hying if you can. When the insolvent gets more than a living, and it is able to pay a part or the whole of what he owes, the courts may still consider him exempt, so that the creditor may not sue for his own. But not so the law of God. The first dollar that comes into the bankrupt's hands, beyond what is needful for his subsistence, belongs to his creditor ; and
58
DEFENCE OF THE STANDING COMMITTEE.
the moral reasons why he should pay | are unchanged. If the debt be fifty years old, so much the more ought it toj be discharged, without further delay, the moment that the means are within our power. This principle of justice is I too plain to be argued ; yet multitudes who are able excuse themselves from paying just liabilities, because they once "failed," or in some other way ceased to be under legal constraint. Many a rogue will take up his note when due to save his credit : not in this does the dif- ference between honesty and fraud ap- pear. So far as the law requires, or obvious self-interest dictates, any shrewd; man will meet all claims against himself. ; But honesty is quite another matter, and rises high above the laws of men. As Paul reminds Timothy, "The law is not made for a righteous man, but for the lawless and disobedient, for the ungodly' and for sinners." To him who fears' God more than judges and juries, it is; all the same if the goods were not charged, or the promise outlawed, or the' note burned, or the collection of the claim suspended by the legislature: what is due will be liquidated so far as God gives the ability. If I am in debt to another, it does not help him nor me that the law says I am not indebted : the unpleasant fact exists, until the money has been counted over. Some1 strictly lawful actions are morally worse ' than some felonies.
It is no light thing to be thoroughly honest; and, even among Christians, ex- amples are not too numerous. An in- 1 vestigation of facts, and exposure of mo- lives, searching as will be made at the judgment day, will probably show that this virtue, though often boasted, does! not exist in its purity in unconverted hearts. It presupposes a great deal of watchfulness, of unselfishness, of love to our neighbor; and it is not natural for man to be honest. — The Sabbath at Home.
For the Visitor.
A Defence of the Standing Committee of last A. M.
Br. Editor — And to all whom these presents may come, greeting. — I was much surprised to see the declaration of br. Sharp about the members, or a large portion of them, disclaiming hav- ing anything to do with prohibiting the report of the A. M. We well remember that br. Holsinger was granted the priv- ilege to report, as he bad done before, &c; but the stenographer's report was unanimously forbidden. The reasons have been given, or some of them, both in the Companion and Visitor, and I need not give them. I being a member of the committee, and sent by the Ten- nessee District M., in company with br. Dove, and feeling less than the least of that body, I gave my heart and voice against the reporter; I felt it to have been right, and feel so yet. I, out of love, wrote br. Holsinger a private let- ter about some expressions he made be- fore the committee. I did not request him to publish it, thinking no brother of the committee would betray the confi- dence of the same. Brs. Sayler, Pfoutz, Long, Quinter, and Moomaw, clear them- selves of informing br. Sharp ; and as I live Dearer br. Sharp than any one of the committee, I have not seen, neither have I had any correspondence with him since the A. M., but thought he had had correspondence with nearly all the com- mittee, and that I stood nearly alone in regard to the reporter. But a hope sprung up that br. Sharp had been mis- informed, and my faith strengthened, that my brethren were firm, immovable, abounding in the work of the Lord. By request of br. Sayler, I feel it my duty to say'that I was much grieved at seeing br. Sharp's letter in the Companion, re- ferred to by br. Sayler in November No. of the Gospel Visitor. I can not claim
THE STANDING COMMITTEE.
59
that I am an old man, or an old broth- er, as br. S. refers to, for I was probably the youngest man that belonged to the committee. But I feel that the oldest did not feel worse than I did. I have noth- ing to repent of in opposing the reporter, and feel what was done was done for the glory of God and the advancement of the cause of Christ. We hope br. Sharp will inform us who his informant, or inforniants'are, for we think he has been misinformed. For us to lose confidence in the fidelity of our brethren would make us unhappy, and to know our brethren had lost confidence in our fidelity would render us misera- ble.
I would just say to those'old broth- ers who feel somewhat " like retiring from active labor at such times," be faithful, for'your labor is much needed; and have that hope that when your last battle is fought, that you will receive a crown of life which the Lord will give you in that great day ; and while your bodies lie sleeping in the grave, your son or grand-son will fill your seat in the house of God. We try to imbibe your feelings in regard to the Church's future prosperity. We remember when our parents used to talk, that they did not know what would become of the Church when the old ones were gone ; but thanks be to God, their children have taken their places in the Church, and some of them are now growing old in contending for the faith.
May the hand of overruling Provi- dence guide all things to the glory of His name, and for the good of souls, and for the promotion of His cause. Yours fraternally,
Abraham Molsbee.
Ungersville, Tennessee.
For the Visitor.
THE STANDING COMMITTEE.
Dear Brethren, being a member of the Standing Committee of A. M. last spring, and inasmuch as Brother Sharp, in Companion, No. 33 of last volume, says: It is due to say that a large pro- portion of the Stand mg Csmmittce dis- claim having any thing to do with the forbidding of the report, &c, I think it is due for every member of that committee to explain himself. I for one, am not one who disclaims having anything to do with the prohibiting of said report, neither have I regretted it yet. I was, and am yet of the opinion, that there was a unanimity on the part of the Standing Committee in forbidding that report. The counsel of said Com- mittee was taken, and not a dissenting voice did I hear; neither did said Com- mittee prohibit Bro. H. R Holsioger from doing as he had been doing hereto- fore at our A. M., and in addition to that, he was told he might come to our night sessions and transcribe or take a copy of the proceedings, so that he could publish the minutes of A. M., at the earliest opportunity. I think the Committee acted wisely in prohib- iting said report. Now, inasmuch as our dear brethren, D. P. Sayler, James Quinter, R. H. Miller and Abraham Naff, have written so ably and to the point, I deem it unnecessary for me in my weakness, to particularize or write more, hoping that the other members of said committee will also avail them- selves of the same opportunity, and let the brotherhood at large know whether they disclaim having anything to do in prohibiting said report.
David Broyter. South English, Iowa.
60
CORRESPONDENCE.
For the Visitor.
Yearly Meeting" and Standing Com- mittee.
Brethren : I wish to set one thing in its proper light v before the Brother- hood, and that is about me saying to Bro Holsinger, "not any thing" when we were speaking about publishing a report I was much surprised when I saw his decbu-ation that he was forbidden to publi.-h "any thing," when we, the Standing Committee, told him he might publish his own report as usual, and in addition to that, we would give him every evening the business that had been done in the day for him to copy, for his own benefit, and the benefit of others. He then said he was not pre- pared to make a report, and then the conversation about his own report stopped, and he began talking about the reporter he had procured and his report, and in relation to that report I was au- thorized to say, "not any thing." It was not in relation to his own report I said this, but in relation to that of his reporter. And how br. Holsinger could construe my language to refer to his own report a3 well as to that of the re- porter, I never could understand, when all the liberty was granted to him to make a report, that he on former occa- sions had enjoyed.
H. D. Davy.
Casstown, 0.
Correspondence.
♦
For the Visitor.
LUTESTEN. Mo., ")
Bee. 21st, 'i860, j Dear Brethren: Having formerly been a reader of your valuable periodi- cal when 1 lived in Indiana, I always hailed its arrival as a welcome visitor,
and perused its contents with pleasure and profit. But since I came to North- West Missouri two years ago last spring, I have failed to renew my subscription though I have frequently thought I would, but still neglected it. Perhaps it may be said of me at it was of one of old of my sex, "thou art cumbered with much serving." Be that as it may, however, I have concluded to procrasti- nate no longer.
We have no church organization out here, and I believe no member except myself, though there are several that are inclined to our faith and belief, and if some good preacher would come among us, I think his labors would bo crowned with success. Who of the many readers of the Visitor will turn missionary and come over into Macedo- nia and help us ? Do not all begin to frame excuses and say we have all that we can do at home, when your neigh- bor just across the way is groping his way in darkness subject at every step to fall over the precipice into the whirl- pool of destruction ?
We have a beautiful country and a healthful climate. The grazing facilities which spread over a well watered plain are inexhaustible. Thousands of herds are fed daily on this spontaneous growth of nature without any apparent diminu- tion. Land is comparitively cheap and timber sufficient for practical purposes. Our county 13 improving very fast. The cars run into our county seat from the south, and an other railroad is projected from the east.
I must close this and come to my
original object in writing this letter
Please find enclosed $1.25 for which
you will send me the Visitor for 1870.
Yours in love,
Maltnda A. Fisher.
CORRESPONDENCE.
Gl
Brethren Editors: By request of
some of our dear brethren in Decatur
, Iowa, I will give you a short
i of oar visit to the above named
place.
Myself, father-in-law and mother and my daughter left Seeor, III, on Tuesday the 16th of November 1869. Wednes- day night 10 o'clock we landed at Wood- burn Station, 20 miles north of the Brethren in jDecatur. Although late in the night we found our dear friends at the depot waiting for us. We were soon taken to the hotel and kindly cared for until next, morning when we started for our friends and brethren. Although the day was quite unpleasant (it rained on us about one half the distance) we found good fires and every thing pre- pare 1 to make us comfortable.
Here we had several meetings in the school bouse, and good attention was paid to the word preached, and we hope that the good seed that was sowed fell into honest hearts and that it will bring good fruit to the honor and glory of God our heavenly father. The church seems to be in a thriving condition although the members are considerable scattered which makes many calls for the minis- tering brethren.
I have written these few lines to let the brethren know generally that on their travels to the West they will try and make it suit to visit the church in ur county, Iowa, although 20 miles is the nearest point to them by Rail Road. The nearest road to them is t ie Burlington and Missouri Road which is now completed clear through to the Missouri River.
Decatur county joins Missouri and Borui- 16 or 20 miles from the brethren in Decatur ia a church in Missouri. Brethren traveling with private con- veyances could almost be with brethren every night, and the brethren through
these parts would truly be glad to havo strange brethren to visit them. The names of the ministers there are Wm. J. Stout, S. Garber and S. Riddle. Br. Garber I did not get to see as he had some appointments away from home. The others I had the pleasure of visiting, and we return our heart-felt thanks to them and their families for their kind- ness towards us.
We also return our thanks to our dear old uncle John Riddell and aunt who are members of the Church and feel quite an interest for the prosperity of the Church, and who aid all in their power to make us comfortable while with them. Their post office is High Point, Decatur Co., Iowa.
On Tuesday we took the parting hand from our brethren and kind friends, and the same evening took the cars for home. Wednesday evening we arrived at Secor, III, (the distance is about 300 miles,) and found all well Thank the good Lord.
G. W. Gish.
Secor, III.
Dear Brethren : Through the mercies of God our lives have been spared on this side of the grave. Myself and fa- mily are all well, and I hope you and yours are the same. The reason of my writing is this : There are seven mem- bers of us here in Southern Kansas and we have no preaching and none nearer than 45 or 50 miles, and it seems like living in a wilderness without preach- ing, as some of our members lived here two years and no preaching of the breth- ren yet. As there are brethren coming to the west peradventure some one may find a home with us. Two of the mem- bers live 15 or 18 miles from here.
This is a pleasant and fertile country. The climate is mild and good. "We get cur land at $1.25 per acre by living on
62
NOTICES.
six months. This time will expire April 10th 1871. Second handed claims are from §2.50 to $15 according to improve- ments. Fredonia, the county seat, with- in two miles of here, is improving fast. Our Rail Road prospect is good.
Any one wishing any further infor- mation can hear from me by writing.
Hoping and trusting in the grace of God may we all be so happy as to meet in heaven is my prayer. Amen.
John F. Hess.
Fredonia, Kansas.
EDITORS' TABLE,
The undersigned residing still at Covington, Miami Co., 0., all com- munications for the Gospel Visitor, and all letters containing matter pertaining to the editorial department of the same, or for the acting editor, should be ad- dressed to us at the above place.
James Quinter.
Z®~ Will our contributors and corres- pondents please favor us with their pro- ductions in the form of Christian essays, Church News, or in whatever way will conduce to the usefulness of our work, and thus become co-workers with us in our humble attempts to do good. We are more anxious than ever to make the Visitor useful both to the Church and to the world.
The Pilgrim. — This is the title of a new paper added to the periodicals of the Brethren. H. B. & Geo. Brum- baugh, editors; J. B. Brumbaugh &Co., Publishers. It is designed to be a week- ly, though as yet it has not been issued bo frequently. The first No. has been received. It contains eight pages, and is offered at one dollar a year. The spi- rit that it manifests is a commendable one, and we wish it success in accom- plishing the work of the Lord.
The Pious Youth. This is a new Monthly published at the office of the
Christian Family Companion. As its name indicates, it is designed for our youth. The Christian culture can not be neglected without injury to them and guilt to us. We hope the influence ex- erted by the Pious Youth upon the class of persons it is desigued to benefit, will be strictly Christian.
Notices.
To the churches composing the first district of Virginia: Whereas the time is approaching for our annual district council meeting, we the churches com- posing the central portion of the dis- trict in consultation, have agreed to hold said meeting with the brethren in the county of Roanoakc, on Friday and Saturday, before the first Sunday in April, if the Lord is willing, and we much desire that all the churches should be represented. And as the dis- tance to the annual meeting is great, and the traveling expenses will neces- sarily be considerable, it has been sug- gested and generally approved, that if a brother should be sent, who did not oth- erwise intend going as a matter of choice, the churches respectively suould unite in appropriating means to defray such expense, and as nothing of this kind has yet been introduced in our dis- trict, it is advised that the several churches should consider the matter in their councils, and send their delegates to the district meeting, fully instructed on this point.
B. F. Moomaw, for the churches.
An Imposter. A man of red complexion, sandy hair, wearing a long beard "marred" at the "corners;" of stature about five feet eight or ten inches; speaks the Ger- man language fluently; boasts of literary attainments, and says he can converse in seven different languages; takes up an English publication and reads it, translating it as rapidly as he can or- dinarily speak ; is well acquainted with the Brethren in various sections; repre-
OBITUItAIKS.
63
.cents himself as Paul Kurtz, son of "Rro. Henry Kurtz, of Columbiana, 0.; says he \* ID partnership with James Quinter, of Ohio, and immensely rich, beings joint owner of a Woolen Fac- tors. Grristmill, and other real estate in Elkhart county, Indiana, has been traveling through Indiana county, Pa., on the ostensible business of making collections of some large sums of money from different persons; he represents him- self as a brother. He has lost two fingers (the middle and small) of the left hand. His real business is as yet shrouded in mystery to us; but he is a grand im- poster, as has been verified by one of the undersigned who went to see and be convinced that he is not brother Kurtz. Levi Fry, Daniel Brallier, Jacob Eeplogle, Joseph Holsopple.
The New German Hymn Book. The committee appointed by the An- nual Meeting to make a new selection of German Hymns having offered to us the publication of the book, we accepted it, and at once made arrangements for the stereotyping of the work as fast as the copy was supplied. The stereotype plates are about completed, and in a few weeks the book will be ready for distri- bution. We therefore solicit orders, and hope there will be the necessary efforts made to give the book a general circu- lation in those churches in which the German language is still used. We cannot expect an extensive sale of the book as the German language is not very much used in our churches, and as we have been at considerable expense in getting the work stereotyped and ready for publication, it is very desirable that the books be introduced and used wher- ever the German language is used, or we shall sustain a loss in the publication of the work. Orders may now be sent to us at any time, and they will be filled as soon as possible. For prices, see a nutice on the cover. Address J. Quinter, * Covington, Miami Co., Ohio.
School Notice.
Since there is a growing desire among the Brethren that a college or such institution of learning should be established in the Church, and after having counseled a number of brethren in Ohio and Indiana, we have set the tenth of February, 1870, for brethren to meet at Antioch, Ind., to take said school enterprise into consideration, and to adopt the best means of making it a success.
Joseph Leedy. A. Leedy, Jr.
Antioch. Ind.
OBITUARIES.
Died in the "Wolf Creek congregation, Mont- gomery county, 0., on the 7th day of January, 1870, our well beloved sister SUSANNA W0G0M0N. Age 80 years 8 months and 26 days. She had her second husband, the former by name Jacob Billheimer, the latter John Wo- gomoji, who is now mourning the loss of a true and faithful companion. Funeral discourse from Rev. 14: 12, 13, by the Brethren. She was a member of the church 62 years and raised 12 children by her first husband, and had 65 grand children and 70 great grand children who are now mourning and with the church feel the loss of a true and faithful mother in Israel.
['Companion' please copy.] S. Gakber.
Died, near Union Bridge, Carroll county, l£cB on the 17th day of November, 1869, ANNIE, beloved wife of William Zimmerman. Ou the 19th her remains were interred in the burial ground attached to the Brethren's meeting house at Pipe Creek, in the presence of a large number of sympathizing friends. The occasion was improved by the brethren present by some appropriate remarks on Job 14: 10.
The subject of this notice was the only daughter of Jacob and Annie Shirk of Cumber- land county, Pa., where she was born on the 17th day of November, 1S34. She was there- fore 35 years of age on the day she died. "The grace of God which bringeth salvation," ap- peared to her in her youthful days, teaching her to live soberly, righteously and godly iu this present world. For the last ten years of her life, she read the sacred Scriptures in a manner daily; and about one year before her death she had a solemn call through the death ot her little son "Willie", upon which she got the con- sent of her will to become obedient to the faith, and after some delay she opened her mind to one of our sisters. She was then visited by the brethren and her case was brought before the church- Tuesday, the 26th day of October, was the day set apart for her baptism: but on the evening of the 24th she was taken ill, and such was her physical condition afterward that the ceremony was not performed.
64
OBITUARIES.
She has left a sorrowing husband, ono daugh- ter, an aged father and mother, with three brothers ami a largo circle of friends to mourn an irreparable loss ; "but they do not sorrow as those who have no hope." May the good Lord in mercy sanctify their affliction as a means of bringing them all nearer and nearer still to Himself, and may they ever live in His fear, and live for his glory, whilst they jhall be per- mitted to live in this land of sorrows and afflic- tions, and when it comes to be their lot to ex- change this world for another, may they ex- change it for a better and a heavenly world, and there join the loved ones who through the grace cf our Lord Jesus, have gone on to glory before them. * * *
Died January 9, 1S70, in the bounds of the Yellow Creek church, Bedford county, Pa. ELIZABETH, wife of Benjamin Shoemaker, an;i daughter of John K, and sister Barbara Teeter, a^ed 23 years 10 months and 2S days. Funeral by the brethren to a vast audience. Her babe went six days previous to the spirit laud, aged 5 days.
The subject of this notice was an amiable and obedient young woman. She lived in holy wedlock just one year and fifteen days. Her ornament was a meek and quiet spirit and her heart was with the church, but she had delayed her external adoption. This should serve as a solemn and impressive warning to all in like circumstances. Leonard Furry.
On the 10th of January, 1870, Henry Pol- lock, son of sister Jennie Pollock, and grand son of brother Henry and sister Yost, of Day- ton, Ohio. While playing on ice on the Canal he w%s precipitated through a hole in the ice on Monday about 2 o'clock. His body went under the ice anJ was not recovered until about eight o'oJok at night. Little Heunie was a smart, intelligent boy, the only future hope of his wb lowed mother's support. Aged 7 years 2 months and IS days. Funeral in the presence ' of a lar^e congregation at the Brethren's church in Dayton by br. P. R. Wrightsman from Matt. 19 : 13.
Died in White Oak church. Highland cnuntv, Ohio. August the 20th, 1869. sister MARGA- RET BARNET, wife of brother William Bar- net, aged 25 years 6 months and 6 days. Her Bufferings were great but she bore them with patience. Funeral discourse by bro. B. Smith from Rom. 5: 1 — 6. J. Moser.
Died in tho Pokagon cougregatiou, Cass Co.. Michigan, August 17, 1S69, Oscar E. Shelly* son of friend Daniel and sister Shelly, aged 1 ye*r 10 months and 15 days. Funeral service by brother William Towuson from Rom. 10 : 13. John Stretch.
Died of diptheria in Wnddams Grove district* Stephenson county. Ills. December 28th, 1869, Samtkl Milton, son of brother Enoch and sinter Anna Bby, aged 3 years 10 months and 25 days. Funeral occasion improved by br. Jacob Murray of Iowa and br. B. F. Hepner from 1 Thess. 4: 13 to end of chapter.
A. H. LUTZ. Died in tho Bush Creek church, Jay couuty Indiana, Decemher 9, 1869, Mary Ann Rench' daughter of br. Samuel and Lydia Rench, Age 7 years 8 months and 15 days. Funeral service by elder Abraham Younce from 1 Pe'erl: 24, 25.
Died in the Waddams Grove congregation, Stephenson county, Ills, at the house of brother Allen Boyer, Leah, infant daughter of friend Martin and sister Ar.uie Shaffer, aged 1 year and 4 months less 1 day. Occasion improved by the brethren to a respectable audience.
Died in the Salem church, Miami county, 0» December 17, 1869, brother ZACCHEUS KIN* SEY, aged 58 years 11 mouths and 23 days His disease was considered a cancer in the stomach. Funeral services by brethren Abra- ham Flory and Davis Younce, from 2 Cor. 5 : 1. F. E. K.
Died June 1, 1869, at the residence of his son near West Milton, 0., friend SAMUEL AL- BAUGH, in the 65th year of hie age. He was ever noted for a charitable and hospitable dis- position, and the poor and suffering never turn- ed away from him unrelieved. He whs univer- sally respected by all who knew him for hia honesty and frankness in all his dealings. Though not a member of any Christian church he showed the greatest respect for all religious services, lived a strictly moral and christian life, and died in the expressed hope of a glori- ous immortality. Funeral services by br. D. Younce aud Rev. Thomas Jay. F. E, K.
Died in the Mohiccon branch, Wayne county, O. brother HENRY WORST. He was born November the 30th, 1775, and died Juno 1st, 1869, aged 93 years 6 months and 2 days. He lived to an age that he could say, 'T have grand children to the fourth generation." Fu- neral services by brother Jacob Garver and P. J. Brown, from Hebrew 4: 9, to a lar<re con- course of people. Geo. WoagT.
Died in the Aughwick congregation, Hunt- ingdon county, Pa. Nov. 4, 1859, brother DA- VID BOWMAN, aged 46 years 9 months and 12 days. He came to hia untimely death by eating of a poisonous root, in a mistake for spikenard, and in about one hour and a half he breathed bis last. Thus a strong and hearty brother was brought low. Brother DaJK was highly respected in and out of the chuWu. A very large concourse of people followed his re- mains to the grave. He leaves a sorrowing and afflicted widow sister, who was at tu§ time not able to stand upon her feet on account of rheu- matism and not .ible to go into the next room to see her beloved one in his last agony, but could hear his groans. At tho time of the funeral she was placed in an arm chair and the corpse placed before her. The reader may imagine the feeling that prevailed with the sister and the four children. We all mourn our loss but we hope it is his groat gain. Funeral services by the brethren from Matt. 24 : 44.
John G. Glock.
Died in Drv Creek congregation, Linn county Iowa, Nov 2."l869. Wst. WILSON, ami of John and sister Matilda Wilson, aged 13 months.
In the same branch, Nov. 24th. Eli Strayer, son of br. Christian ind sister Margaret Strayer aged 3 years and 21 days. Diseaso diptheria. Text 1 Thess. 4: 14, 15.'
In tb« same branch. Doc. 11, DAVID MENT- ZER, aged 67 years 10 months and 24 days. He leaves a widow aud 6 sons and 2 daughters to mourn their loss. Funeral services by the writer from 1 Cor. 15 : 22, 23.
Thos. G. Snyder*
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HYMN BOOKS.
Inasmuch a^ some churched still prefer t.» use the German and English Hymn Book heretofore in use among the Brotherhood, at
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TO THE BRETHREN AND THE PUBLIC.
I have just had published a new book con- taining 282 pages, neatly printed on good pa- per, well bound in embossed muslin cases, treating on the following subjects: A discus- sion on the introduction of Christ's kingdom and trine immersion, between a Cambellite minister, so-called, and myself resulting in his conversion. Accompanied with an able vindication by him of the doctrines of the church. 2d. A treatise on the Lord's Supper. 3d. An essay on the necessity, character, and evidences of the new birth. 4th. A dialogue on the Peace Doctrines, with an address to the reader, all written by me.
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ITO
A MONTHLY PUBLICATION.
EDITED BY
HENRY KURTZ AND JAMES QUINTER.
VOL. XX. MARCH, 1870.
NO. 3.
TERMS : One Dollar and twenty five cents per year in advance.
DAYTON, OHIO: H. J. KURTZ, PRINTER & PUBLISHER.
CONTENTS Publisher'* Note*.
The Great Want nf the Church 65 As we left the most of our old volumes at
The Poor in Spirit 68 Covington and kept but a small supply of them
Thirsting after Righteousness 71 here at our office on account of limited office
I he Issues of Life 74 room, our supply here run out, and there was
On Prayer. No.] 77 , . . . c .
The Christian Race 81 8ome dc,rty in 8end,nS some of them 8S premi-
Experience of an Ex-Editor 86 ums- Some of our Mead* began to think that
Old Brethren and Young Brethren 87 they would not get any. We hope this expU-
The Fourth Vial 88 nation will be satisfactory. We have still a
To our Common Brotherhood 89 BinBn number of back vulumea. See our new
Defence of Standing Committee \3'Z
Brother Carver's Proposition with a Re- ° er'
quest We have also been out of some of the books
Correspondence 93 on our list but expect soon to have a new supply
Church News 94 0f them.
District Meeting [see Cover] 96 We ^ furnish Webstel,s I)iotioniirie8) eitber
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Letters Received. Dictionary. Pri.;e, leather (library style) $5.50.
From D. W. Stoner, B. Bashor, A. Hutchison,
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ger, A. Hensel, Jas. L. Switzer, G. Aschen- tmtmu AT?"!?!?!* brenner, D. J. Peck, S. C. Wickham, Jacob «J!»W UX H &X.. Lehman, Stephen Yoder, John Arnold, David We have still some of volumes 16, 17 & 18 on D. Clark, H. B. Brumbaugh, C. Newcomer, band, and wS now make the following new offer: Jacob Holsopple, J. G. Devore, Mich. Hohf, For one subscriber for the present [20th J vol- Allen Boyer, Dan. Milter, John Zuck. nine and $1.25, one of the above volumes will
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GOSPKL YUITOA
Vol. XX.
MARCH, 1870.
No. 3.
The Great Want of the Church.
There is no argument wanting: to prove to those that have anything like a proper knowledge of the Christian Church as it was organized by its divine authors, and manifested in the Apostolic age, that something- is wanting in the Church of the pre- sent age to give its members the proper Christian character, and to make it efficient in accomplishing the work entrusted to it. But what the special want of the Church is, may not be so readily apprehended. Upon this point a difference of judg- ment will be likely to obtain. One will make the want of the Church to restore it to any thing like its original character, to consist in one thing, and another will make it con- sist in something else. One may think that if there was a more spi ritual, a more zealous, a more ener- getic, a more self-denying, and a more faithful ministry, the Church would prosper more in piety and in- crease more in number. While others, and especially the ministry, may attribute the want of piety and power in the church to the want of more faithfulness among the mem- bers of the church. And still others ma}' attribute the weakness of the church to some other cause. Now all these decisions may be true. As may be the case in a number of phy- sicians consulting together upon the case of a patient. One may attri- bute the diseased condition of the system to the want of a proper cir- culation; another to the want of a proper digestion : and the third to
the derangement of some other or- gan. They may all be correct. But the true cause of the disease may be more general than ony ono of them has declared it to be; it may be a general derangement of the ani- mal organism, and not merely the de- rangement of any one organ. So it probably is with the church ot our day. The cause of its weakness is more general than it is thought by many to be.
We are strongly impressed with the conviction that the importance and the office of the Holy Spirit is not as fully, clearly, and universally recognized among the professed be- lievers in Christ as they should be. And if the importance of the Holy Spirit is not properly recognized, it will not be sought with the diligence and interest necessary to obtain it; and it it is not obtained, and contin- ually enjoyed by every believer, a Christian life can not be expected. And the great want of the church is the Holy Spirit. If this divine character had the prominence given it by the church that is given it in the Christian Scriptures, and if every believer was fully impressed with the solemn truth affirmed by the apostle in the following language, "if any man have not the spirit of Christ he is none of his," there would be a more proper apprecia- tion of its great value as a helper in living a holy life, and its presence with, or rather in, every person making a profession of the Christian life would become an absolute ne- cessity. But this is by no means
66
THE GEEAT WANT OF THE CHUECH.
the case. It is to be greatly feared that many professing Christians have never received the gifi of the Holy Spirit. Others that have received something of the gracious influence of this divine character, have lost that influence by grieving the Holy Spirit, and thus causing its depar- ture from them. And judging the tree by the fruit and the fruit of the Spirit as given by the apostle Paul being " love, joy, peace, long suffer ing, gentleness, goodness, faith, meek- ness, and temperance, there is a great want of the Holy Spirit in the church at the present time. This is a pain- ful thought. But not as much so as that which a sober and candid view of the church awakens, that so ma- ny members of the church are ig- norant of this want — a want that is so fatal to the full development of Christian character, and the faithful discharge ot Christian duty. It there was a deep and humiliating sense of this want, felt by the church, there would be more hope for its improve- ment. But the spirit of the church of the Laodiceans prevails extensive \y in the churches of our day, and the language of that spirit is, " I am rich, and increased with goods, and have need of nothing." This spirit was a spirit of deception, as is evi- dent from the character attributed to the Laodiceans by him " that hath the seven spirits ot God, and the se- ven stars." In pronouncing his judg- ment he declared, " thou art wretch ed, and miserable, and poor, and blind and naked."
The importance of the Holy Spirit will be seen in the consideration that it is the representative of our blessed Lord on earth until he returns to earth again. While he was with his disciples he taught them, he reproved
them, and he comforted them, and did all for them that his own pur- poses with them, and their own highest interest required. But it was necessary for him to die, and for a time to be personally absent from his church. And that they might not be left altogether as or- phans or with a Comforter, he sent down from heaven after he obtained the authority to do so, the Holy Spirit, as his vicegerent to act in his place. Our Lord said to his dis- ciples, "I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him : but ye know him; for he dwelletb with you, and shall be in you. I will not leave you comfortless : (or orphans, marginal reading), I will come to you." And again he says, "but the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you," John 14: 26. He says further, "but when the Comforter is come, whom 1 will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me," John 15: 26. To his disciples after his resurrection he said, "ye shall receive power after the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth," Acts 1 : 8.
The importance of the Holy Spirit in the work of salvation will be seen in the following effects attributed to it: 1, Our sanctification is ascribed
TIIR GRUAT WANT OF TI1K CHURCH.
07
to it: "But we are bound to give thanks always to God for you, breth- ren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctified- tion of the Spirit and belief of the truth, 2 Thess. 2: 13. 2, By it our bodies are quickened and made alive to the service of God : "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in yon," Eom. 8: 11. 3, By the Holy Spirit we are restored to the image of God : "But we all, with open face behold- ing as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord/' 2. Cor. 3: 18. 4, By it we mortify the evil propensities of nature : "For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live," Eom. 8 : 13. 5, By the Holy Spirit we are strengthened for holy labors : Paul in his prayer for his Bphesian brethren prays thus : "That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man." Eph. 3 : 16. 6, By this Spirit we are helped in ascertaining the path of duty : " But the Comforter, which is the Holy Ghost, whom the Father will send in ray name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you," John 14: 26- "As many as are led by the Spirit of God, they are the sons of God," Eom. 8: 14. 7, It is a witness to our adoption into the family of God : "Ye have not received the spirit of bondage again to fear; but ye have
received theSpirit of adoption, where- by we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God," Eom. 8:15, 16. 8, By this Spirit we are comforted with love : " The love of God is shed abroad in our hearts b}7 the Holy Ghost which is given unto us, Rom. 5 : 5, with hope: "Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost, Eom. 13 : 15; with peace and joy: "For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost, Eom. 14 : 17. 9, The Holy Spirit promotes the unity of the brethren : "Endea- voring to keep the unity of the Spirit in the bond of peace," Eph. 4: 3. 10, It is the Holy Spirit that imparts the various and numerous gifts which are so admirably calcu- lated to promote the edification of the church : "Now there are diver- sities of gifts, but the same Spirit. And there are differences of admin- istration, but the same Lord. And there are diversities of operations, but it is the same God which work- eth all in all. But the manifestation of the Spirit is given to every man to profit withal " 1. Cor. 12: 4—7. In the same connection we have the following language: "Let all things be done unto edifying," Ch. 14: 26. We learn from the apostle's writing concerning spiritual gifts, that they are diversities of gifts, and that they are for the edification of the church ; that all these gifts are given to the several believers comprising the church for the edification of the church; that all these gifts are pro- duced by " the self-same Spirit di- viding to every man severally as he will."
68
THE POOE IN SPIRIT.
In the bestowment of spiritual gifts among the members of the church in general, and not to any particular class of members, we see that all the members of the apostolic church were qualified for active ser- vice in the church and prompted to the performance of that service. And here we notice a striking differ- ence between the first or apostolic church and the church of the nine teenth century. The apostolic church was characterized by a diffusion of spiritual gifts among the members of the church in general, giving them all an amount of labor to per form. In this way a general interest was much more likely to be kept up in the church. If we would have a livel}^, spiritual, and prosperous church, we must have a working church. An idle or slothful church will decline in piety, and eventually become spiritually dead. Exercise is no less necessary for the health of the spiritual man than for the na- tural. Hence we have such admo- nitions as the following: "And we desire that erery one of you do show the same diligence to the full assurance of hope unto the end: thac ye be not slothful, but followers of them who through faith and pa tience inherit the promises." Heb. 6 : 11, 12. " Not slothful in business ; fervent in spirit; serving the Lord." Eom. 12: 11.
And if the Holy Spirit now dwelt in the church as it did in the aposto lie age, imparting its life, its light, its power, its joy, and its various blessings, the church of the nine teenth, would more resemble that of the first century, and the capacity of the church for holy labor would be greatly increased, and as a conse- quence, there would be a higher type
of piety in the church, and a moie rapid spread of Christianity in the world. Thus the influence of the Holy Spirit is highly important as our salvation cannot be secured with- out it; neither can we without it enjoy the life, wisdom, strength and holiness necessary to render us useful in the world. It is no less necessary for our present comfort, than for our future acceptance with God.
Dear reader, whether you are a member of the church of Christ or not, you have a solemn future before you. To your Maker you are res- ponsible as a moral agent. You are under solemn obligations to love and serve him, and to live a life of holi- ness in harmony with the require- ments of his perfect law. To do this you need all the helps that heaven has provided for you. The Holy Spirit is an important and an essen- tial help. Fail not to avail yourself of it.
Hear brother, ponder this subject well. Is not the great want of the church the Holy Spirit? If this is your conviction, labor to secure it for the church, that it may be re- stored to its original purity, power and excellency. More anon upon the subject of the Holy Spirit.
J. Q.
For the Visitor.
THE POOR IN SPIRIT.
" Blessed are the poor in spirit for theirs is the kingdom of heaven." Math. 5 : 3.
As Christ was with a multitude of people, he went up into or on the side of the mountain, so that he might have the greater advantage of teaching them. And after he had
THE rOO'R IN SPIRIT.
69
arrived at the place where ho wished
to be, his disciples following him, lie opened his mouth :md taught them sa\ ing, " blessed arc the poor in Bpirit for theirs is the kingdom of heaven."
He was not as wre, who want honor and glory from the people or for an}- great thing that we perform or say, but what he said, he wished to do to the gloiw of his Father. And what lie said to that multitude then, he meant for us now, in this the ninteentb century, for he has promised to be with his disciples un- to the end of the world. Therefore it is necessary that we should be poor in spirit in order that we may be heirs of that, great kingdom. It is good for us to feel poor in spirit. that is, to humble ourselves at the feet of Jesus, that we may see how much we are indebted to him for his love to us, and that we may feel like being subject to his law and willing to submit ourselves to it, and not to have an independent spirit of our own, which mocks the goodness of God, but one that will examine his great and marvelous works.
We need a spirit like unto that of Moses, when he was keeping the flocks of his father inlaw, the priest of Midian. " He led the flock to the mountain of God, even to Horeb. And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush, and he looked and behold the bush burned with fire and the bush was not consumed. And Moses said, I will now turn aside and see this groat sight why the bush is not burned. And wnen the Lord saw that he turned aside to see, God called unto him out of the midst of the bush and said, Mos-
es, Moses! And he said, here I am. And he said, draw not nigh hither, put off thy shoes from thy feet, for the place wherein thou standest is holy ground.
As it seems Moses wished to un- derstand why the bush was not burned, and therefore he was willing to examine it, and not turn away from it as some would do, and say, there was no good in it. He knew that God's works were great, far superior to man's, and by being will- ing to submit to wThat God said, or humbling himself acceptably before his Creator, where he could see his indebtedness to him, he became poor in spirit.
We are told that when our Lord and Master was here on earth, he addressed his Father and said, "I thank thee, O Father, Lord of heav- en and earth, because thou hast hid these things from the wise and pru- dent, and hast revealed them unto babes." Here he addresses his Fa- ther as the proprietor, and governor of the Universe, who doth whatso- ever pleaseth him in heaven and earth. He in his great wisdom had revealed the mysteries of heaven unto babes, and concealed them from the learned scribes, the wise and the rich men of fhe nation, and had given them to the poor and un- learned, to men of weak capacity and low education, to those who were despised for their ignorance, but nevertheless were humble and as read}- to be taught as children. Our Creator did not by any positive influence hide the proofs of Christ's mission from the wise and prudent. They had the scripture with them, which prophesied of his coming. They saw Christ's miraculous pow- ers. They had a knowledge of all
70
THE POOR IN SPIRIT.
these, but these wise men, deficient spirit, and most of them are the poor in spiritual wisdom, gathered, or of this world, and many have be- were possessed with carnal, worldly come poor by forsaking all for his wisdom. From these God had hid sake and the gospel's, his great mysteries, and had given | And again we see when the pha- them unto those humble, modest risee and publican went up into persons, because they were poor in the temple to pray, the pharisee spirit. Sometimes we are deficient j with an exalted spirit, said that he in this spirit and are filled with that \ thanked God that he was not as vain and ambitious spirit, which al- other men were, or even as the poor most causes us to ask as the disciples, publican was, and that he fasted did, "who is the greatest in the twice a week, and gave tithes of kingdom of heaven"? Here we see jail he possessed. It seems he did that the disciples began to enquire j not feel the indebtedness to his Lord, who would be the greatest in the I but went so tar as to boast of his
kingdom which he had established. Christ by placing a child in the midst of them, gave them to under
own goodness. But not so with the publican. He, feeling no doubt his sinfulness against his God, he, with
stand that "except they be converted down cast looks, burdened with
and become as little children, they could not enter into the kingdom of heaven." They must avoid malice
shame smote on his breast and said, "God be merciful to me a sinner." Christ said that this man went to
and guile, because a child is docile, his house justified rather than the simple, submissive to authority, de j other. And we have evidence to be-
pendent on its parents, and credits what they say. So the disciple ot Christ must feel that he is depend- ing on one who is able to give; he must feel that the mercies of his great Creator are over him, and he a poor unworthy worm of the dust in his sight, because he further says,
lieve so, for in searching his word, we find that he emphatically de- clares, "every one that exalteth him- self shall be abased, and he that humbleth himself shall be exalted." The apostle James 1 : 9, gives the same idea: "Let the brother of low degree rejoice in that he is exalted."
whosoever, therefore, shall humble j Again we are told in the same letter,
himself as this little child, the same is the greatest in the king dom of heaven." It seems after- ward, the disciples were poor, be- cause as Christ had taught them the blessedness of being poor in spirit, they were in obedience to him as we a read Luke 6 : 20 : " Blessed be ye poor, for yours is the kingdom of
"God resisteth the proud but giveth grace unto the humble." Here is the condition of the proud plainly marked out. Does God bless them ? No. Does he give them grace? No. But he resisteth them. They are abomination in his sight. To whom then does he give grace? we would all say, as the word says, to
God." If the disciples were poor ! the humble, yes those who are will
(which I think means in spirit,) it is therefore our duty to become such, that we may be blessed, because all
ing to take his yoke upon them and learn of him, because he is meek and lowly in heart; therefore we
true followers of Christ are poor in should become such. Alas! how ma-
THIRSTING AFTER RIGHTEOUSNESS.
71
ny of as are tree from this sin? O sin doos reign in those poor bodies of oars. It may not bo in our dress, although we are sorry to say that we who profess to be the followers of Christ are troubled with this sin, and are more than sorry, but lament to see some of the influential ones burdened with it. Yes, these proud hearts of ours may not be as Christ's was in the night in which he washed his disciples' feet. Well might the Saviour say to Peter, " what I do, thou knowest not now," because he was not willing to have his feet washed, and therefore was deprived of its spiritual effects at that time. But he was to know afterwards what it was for. How often do we in searching the word of God, get our minds confused on certain points which as I believe is as Peter's was, not willing to humble itself enough at the feet of Jesus and of his word. Should it not be the duty of every one to become poor in spirit? Have we not a promise for us? yes, that of being blessed, and of being an heir of heaven. O what promises are these to the true disciples of Christ that they can at one day reign with their Lord and Master. What inducements are these to you who have not embraced the religion of your blessed Master, that you can if you discharge your duty to God and are faithful unto death, be an heir of eternal glory. Then be poor in spirit, that you may see your in- debtedness to him, that you may humble yourself so low as to do what he has commanded you in his word, and then you will receive the crown that lieth at the end of the race. No doubt you think or ask what are the commandments? Have you not had a kind mother, father, brother
or sister who before leaving this world, bid you keep some things of theirs in remembrance of them, and has not your heart almost melted into tears when seeing that object which was given you in remembrance of them? So it is with Christ. Be- fore leaving us, he bid us keep cer- tain things in remembrance of him in order that we may see the king- dom of God. Therefore, sinner, is it not your duty to pay strict regard to the teachings of your blessed Lord, that while performing his or- dinances, your hearts may be melted to tears in thinking of his sufferings for you. And the first effort you are to make, is to become humble in spirit, that you can have the noble promise of meeting those who are in the realms of eternal bliss, "where the wicked cease from troubling and the weary are at rest."
O. F. Yount. Brant, Miami Co., O.
For the Visitor.
Thirsting After Righteousness.
" Blessed are they which do hun- ger and thirst after righteousness for they shall be filled." Those are the words spoken by our Lord and Savior Jesus Christ, he who "spake as never man spake." The Savior's words are food to the soul thirsting
o
after righteousness. He is the au- thor of all real happiness. He creat- ed man a happy being and placed him in a happy position. But that position could only be retained by obedience. Eden's garden could af- ford man no enjoyment after he had transgressed the Divine law of his Maker. But God thought man's reward to great to be lost. He had
72
THIRSTING AFTKR 1UGHTE0USNESS.
created him in his own imago only "a little lower than the angels." And as unborn generations would receive the same doom as their guil ty ancestors, God took pity upon a poor forlorn world and sent his only Son to redeem poor fallen man. He placed him in such a condition that he could again glorify his Maker. But the world had so deviated from the principles of Divine Truth that nothing less than the Spirit of God could regenerate the wicked heart of man. Eedemption could be com- pleted by none but Christ. He had to spill his precious blood before one soul could be redeemed from eternal misery and woe. God sent him to save a ruined world. And, O how he labored to make our salvation complete. He brought a saving gos- pel from Heaven and preached the same. The best sermon ever report ed was the one Christ preached on the mount. With what joy the soul thirsting after righteousness can me ditate upon the blessed words direct from the lips of Jesus. His words are spoken with so much zeal that the child of God cannot fail to ap preciate their benefit. I have some times heard ministers of the gospel •when realizing the fruits of their labors, express themselves after this manner " t'is food to my soul." And how can their feelings be different. To see one forlorn being returning to his " Father's house" should fill the believers heart with joy. " For there is more joy in heaven over one sinner that repenteth than over ninety and nine just persons."
The prosperit}' of the church, when comprehended, should not lessen the believers interests in the salvation of souls but should fill their hearts with redoubled sympathy for those
who have not yet tasted of the love ot Jesus. Men are brought to a deeper sense of their duty, when they know that the church manitest an interest in their salvation. But when the sinner sees those that should be thirsting after righteous- ness lusting after unrighteousness, he will not be likely to abandon his sinful career. Many would gladly lay hold on eternal life if they could serve both God and mammon. But God has positively said " Ye cannot serve two masters." When Christ says "lay not up for yourselves treasures upon earth" he intends that man shall labor for a much better cause. But alas, how little J do men heed the admonition of the Savior! Man says, keep all the earthly treasure you got and get as much more as you can. But Christ would have us to secure a home that will never perish. Hence he te'ls us to labor for it. But it man spends i\\\ his time in laying his treasure !upon earth he will get no home in : heaven I once heard of a man that '■ made lots of money which he eager- ly invested in this world's goods. iAnd perhaps the reader would like i to know how he did it. And since he did not pursue a very advisable course, I will tell you how he made part of it lest \-ou too fall into such a fearful dilemma. It was said when he went to church he sat there all 'the time thinking how to make mo- ney. And no doubt he studied out many plans how to add a few more dollars to his earthly treasure. Such persons sometimes want a cloak of religion or they would not attend church at all. Such people seem to think but little about their future salvation. Perhaps they think that after they have grown rich in this
THIRSTING AFTER RIGHTEOUSNESS.
73
world's goods they will attend to
their soul's salvation. Bat Christ
iek first the kingdom of
heaven, and 1 will add all these
things unto you." God will never forsake the righteous but if they will only put their trust in him he will bless them with such things as will sustain their mortal bodies while here in this world. But many seem to think differently. I have heard men say that it is impossible for man to withdraw his affections from off the transitory things of life and place them in Heaven as God has told him. But I believe no such lo- gic. When man's will is brought in subjection to the will of God he will place his affections just where God has told him to. Man of course must earn his bread by the sweat of his brow. He must sow if he ex- pects to reap. But when a man gets it into his head that he is going to earn something more than a living he is not going to thirst very much after righteousness, but he is going to lust a good deal after unrighteous- ness. Food and raiment are all that are necessary in this life. God gives us our existence in this world that we may prepare ourselves for the one to come. It is here in this life that we labor to obtain a home in heaven. If we labor for anything else, the very things that God has blessed us with will prove a curse to us. God has given us an immortal soul, but if we spend all our time in pampering our mortal bodies we will get no home in Heaven, for the soul will be left unfed. We have here the privilege of securing happiness for the soul to a never ending eter- nity. Of how much more impor- tance is the soul then than the body. Many like Dives of old who fared
sumtuously every day think they have all that mortal man has need of. But they are poor, blind, wretch- ed and naked, and the Lord's coun- cil to them is " buy of me gold tried in the fire, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and an- noint thine eyes with eyesalve, that thou mayest see."
There are people who are called poor who are not poor; and there are poor who are not called poor. Lazarus was called a poor man and Dives was called a rich man. But Lazarus was the rich man and Dives a poor man.
It makes no difference how poor a man is in this world's goods if he is in possession of the spirit of God he is one of Heaven's rich men. For when the human heart is in posses- sion of the spirit of God, let afflic- tions and persecutions arise and the soul will not cease to thirst after righteousness but will delight itself in the statutes of the Lord. Job when sorely afflicted desired and loved to go forward in the service of his Master for he says " when he hath tried me, I shall come forth as gold. My foot hath held his steps; his way have I kept, and not de- clined. Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my ordinary food.1 Job. 23: 10, 11, 12.
Here we have just such a charac- ter as God wants his servants to be. Job was one of God's faithful as well as patient servants. When he hath tried me I shall come forth as gold. O what a hope of immortality !
Here we have a character whose soul was fed with the bread of eter- nal life, a man who had wealth
74
THE ISSUES OF LIFE.
heaped upon him. But who had his riches turned to poverty, bis family taken from time to eternity and his body covered with disease and afflic- tion. "Yet in all this Job sinned not." Satan done all within his power to t^et him to curse his maker. Could he have done anything more he would have done it. Could he have entered the pearly gates of Heaven and destroyed his mansion in glory, he would have done it. But God will not suffer satan to cheat one of his faithful servants out of Heaven. Satan cannot cheat one person that is willing to be led by the Spirit of God. But if we are only faithful in his service, he will not suffer us to be tempted more than we are able to bear. But if we want to resist temptation we must overcome evil with good. No man can do right by merely guarding against wrong. He might as well travel the broad road as to remain upon it and try to get every traveler turn back that passeth by.
There is only one road to eternal misery and one to eternal happiness. And as we have the privilege to choose either let us make a good choice and choose the way to heaven and holiness, and "run with patience the race that is set before us." and when we are done with this mortal life, then shall the saying be brought to pass, death is swalled up in vic- tory. O death where is thy sting, O grave where is thy victory ! We will then be prepared to meet all the righteous in Heaven, who shall hun- ger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters; and
God shall wipe away all tears from their eyes. Rev. 7 : 16,17.
P. M. Snyder. De Graff, Ohio.
For the Visitor.
THE ISSTTES OF LIFE.
" Behold I come quickly, and my reward is with me to give every man according as his work shall be." Eev. 22 : 12.
The history of the world, and of individual life is silently progressing. The scroll of eternity is teeming with the world's horrors, its woes, its pro- jects, its failures, and has engraven upon its pages, (never to be effaced) the hopes of the individual, his aims, his desires, his deeds of mercy, of sin, and the deeper hidden move- ments of the heart's inner world of thought; the anguish concealed, the envy, and jealousies secretly cherish- ed, the imagery obscene gloried in, the deep heart curses unrepented of, the sinner's transient sense of relief in rejecting the word of God, the chocking down, and stifling ot the voice of conscience; the heart burn- ings and strife of private, and of neighborhood broils; the voice of slander and the slanderer; the pam- perings of appetite, the greed of gain, the sins of extortion; the con- cealed advantages of business pur- suits; the lie all: all are entered upon the records of eternity. And more fearfully still, engraven on the tablets of the soul, sufficient of itself it is, to swoon the spirits of the sub- jects of woe, and start unbidden the silent tear — the twin sister of the voice of woe. Its dark, dreadful reality, will call forth no song, and will jubilee none of all the inmates
THE ISSUES OF LIFE.
75
of death's deep cavern, nor in all the realms of despair will there be found one who will glory in the scene.
But the memoirs of Heaven have their brighter, with a hotter view; the hope of the pious of every age, their longings tor home, their de- liverance from sin, their many un- expressed and inexpressible heavings of a sin stricken heart, and the re- grettings of life's follies thrown ever and anon into the foreground of the soul's vision, their secret wrestlings — Jacob like with omnipotence for a blessing; their anxieties to pre- serve well the honors of their birth ri<jht, their desire of becoming more holy, more worthy of the high hon ors due the pure in heart, their self- denying labor of love, in relieving the distressed, and comforting the broken-hearted, as also the sense of injustice, and of wrong silently en- dured, for the honor of Christ, their exemplar. These, ah these ! — to the confusion of the enemies of the cross, and despisers of God, will in all their portentous reality, be approved of, and rewarded by a just, but com- passionate judge, with the unfading glory, and increasing joy of the re- deemed. These heart movements, and emotions of the born of God, and humble followers of Calvary's sufferer, are treasured up as jewels to grace the diadem of the Master: nothing ot all their labor, their toils, their watchings, patience, sorrows, pleadings, crucifyings of self will be lost. According as is their work, their reward will be.
Further: Christ is represented in the text as waiting, and waiting with intense desire to be present with, and take part in the great struggle occupying the world's mind, and the
hope which his people cherish, — re- presented as waiting — standing all night, aud, oh, what a night, — until his locks are wet with dew. Bat what if this waiting, only the more positively assumes the fact, that Ho is thus present and interweaving His sovereign majesty and power, into the fabric of society; not in tho sense of perfecting the world's fabric and of giving it mold and character; but present as a power to sustain and comfort His people, and which carries with it the fact, that He is also present, and connected with the world's movement, as a retributive force. For what else is the goading of conscience. The disappointments and failures of this life, of business pursuits, of friendships, of the earth refusing her support, of the necessa- ries of life, as is frequently seen and known to be so, of sickness, of pain, of governmental disorders, but the retributive action of Christ upon the world as the world's Sovereign. And thus maintaining and asserting the rightfulness of that which is right by the penalties He inflicts through those retributive agencies, and also thereby giving keenness(so to speak) to the spiritual desires of His humble followers to seize the good which characterizes (not this world's king- doms) but His own glorious and eternal kingdom. Hispresence there- fore implies the letting loose of His spirit and power to reign subjectively in His children, and to reign objec- tively, or outwardly in the foregoing manner upon causes, having the same blessed end in view, viz. tho final triumphing of His power : for men like spoiled children will let a wrong go only upon having in some sense drank in and experimentally seen, and felt its direful effects upon themselves, or upon society.
76
THE ISSUES OF LIFE.
Bat the final triumphing of His power is not to be looked for or ex- pected under the workings of the or- dinary or natural retributive causes, and the common, softer graces of His blessed gospel. It will require an entire veiling (so to say) of the voice of mercy, and in some sense a shutting in of divine monitions, that the justice of Christ, as a mighty sovereign, may be spread over, and infused into the "worlds principali- ties, and create an intestine elemen- tary war, and through one last mighty conflicting of powers, His supremacy be established, and a clean doing away of all natural causes of disorders, and hence leave no material for the retributive forces of Christ's justice to operate upon; but only one broad eternal peace and quietude remain, as the long sought for, hoped for, and labored, and prayed for ending, by all the Israel of God. But oh howT far is this long sought for ending distant yet, for the world and the mind is repeating itself still.
The circumstances connected with the presentation of Christ to the world, or birth of Christ, seemed to forshadow the fortunes of His gospel. There was at the birth of Christ room at the inn for the statesman, for the judge, for the scribe, and the pharisee, for the senator, for the mo ney changers, for the landlords, for the herdsman, for the merchant and for the representatives of the world's business, its fashions, its follies, its diplomacies, its financierings, its double dealing, and extensive selfish- ness and cruelties; but no room for Christ! He was crowded to an out of the way place. A manger gave him receptivity ; and things offered as sacrifices gathered around His
lowly bed! Even so now; there is no room yet, the world is preoccu- pied, Christ is still waiting, though there is room for the representatives of a world's business; room for war; room for pride; room for the voice of ambition; room for the allure- ments of wealth, room for burning jealousy, room for states craft and political aspirations, and political en- gineering, room for the revelries and debaucheries of the devotees of Bac- chus, room for Anti-Christ ; but no room for Christ, or for the voice of Christ; room and time, and desire to conquer a world. And like Alex- ander find room to weep because there is not another world to con- quer; bnt still no room for Christ, no time for Christ, and, alas, no de- sire for Christ. A world not suffi- cient to fill the apartment of the soul, but still the soul too narrow in its dimensions to have room for Christ; Christ has no guest cham- ber furnished in the affection of the soul; is not offered royal honours, neither permitted the rights of a sovereign. No place at the inn, but shoved to some out of the way place of the soul ; shoved down (so to say) to the place of the feeding of the beastly affections of the soul, as if to have him devoured, and crucified afresh he is. Guests may come and go, attention is given, entertainment is given, and chambers are ever ready to the bidding of wanderers, and the life, the power and capabilities of a soul, is freely bartered away in lieu of the feastings, which a saviour can give, "for His oxen and fatlings are killed.', and the sacrifice of king- ly honors and of Heaven's crown is readily submitted to.
Again, Christ is represented as having given mercy its utmost ten-
ON PBAYBB
77
sion in Staying the power of his duty, we will look into it, in order to aroused and insulted justice, to ro- obtain a correct understanding of it, if strain it from being let loose upon a we can.
rebellious race, which is ever, to say When shall we pray? The scriptures daring the interposition of his power, direct that men should pray always. but whose judgment lingereth not, That is a very natural requisition when and whose damnation slum hereto we consider tin object of prayer. It is not," and are to themselves "trea- to obtain the gratification of our wants, Buring up wrath against the day of and as we are wanting something every wrath." " The smoke of whose tor- 'moment, or always, it follows that we ment ascendeth forever and ever" should pray always. St. Paul recom-
Again, Christ's waiting implies mends that we " pray without ceasing. " that He has enlisted all the holy I think that the true spirit of these sympathies of His compassionate be- 'scriptures teach an important lesson of ing in behalf of His greatly wronged trustful dependence on the Supreme Be- but trustful people, as if to draw ing, which is essential to our continu- them away from the storm of this ance in the exercise of faith. When indignation, which despisers and we apply continually to that source for enemies of his cross have aroused, our daily and hourly supplies, it infuses and to shield them under the covert into our hearts a profound veneration of His paternal sympathy. and affection, which is the ultimate ob-
In all these presentations there is ject of all worship. To particularize or much to comfort, and reassure His specify the most important periods when people, and encourage them to ser- prayer is appropriate, would take much vice, to prayer, and perseverance, more space than could be granted us, so and devotion. For the fact that He but few remarks must suffice, is connected and dearly connected j At the begiuning of the day, appears with his people, sharing the sorrows to be an eminently proper time for prayer. of life, and of life's toils with them, In order to arm the Christian against should awaken on their part a cor- (the dangers of despair it is declared that responding desire to promote His! "sufficient unto the day is the evil honor publicly, and to labor for an thereof," implying that each day there
increased degree ot personal holiness. S. S. Mohler.
Cornelia, Mo.
will be trials to contend with, foes to fight, and triumphs to gain. If such will be the case, and it is attested by every man's experience, conld we select a better opportunity than the morning, to invoke the help of Him who is able and mighty to save? It is true, we
For the Visitor.
ON PRAYER. NO. 1.
It would appear at the first view to | could call on Him at the instant of dan- be useless to offer any suggestions on ger, but it would be an additional ad-
prayer, as it is a duty to be observed, so apparent to all, yet it is possible that we may not pray aright, and it is prob- able that many do not pray aright. As- suming that such are the facts concern-
vantage if we had commended ourselves to Him at the opening of the day. The faithful soldier does not wait until the foe falls suddenly on him before prepar- ing for conflict. First he places himself
ing this very important and essentia^ under a skilful leader, and carefully pre-
ON PEAYEK.
pares his armor, and when the contest is begun hn is prepared to fight. So we should humbly commend our interests to His care as the first work of the day. We do not think it essential that this morning service should be performed publicly as family worship, yet we would consider it a beautiful and suggestive scene, to witness a family trustfully and devoutly worshipping their Father in Heaven at the return of every day. If we could receive grace to set such an example before our children, or our brothers and sisters, we doubtless would reap rich rewards in this world, and in the world to come an exalted position in the immediate service of our holy king. At our meals we should pray. For this we have the example of the apostles and of Christ himself. In the miracle of the loaves He gave thanks and then distributed to the people. We might discriminate between 'prayer and thanks- giving if we were fond of "nice distinc- tion," but we have no heart for such work. Our prayers at the table should, of course, be adapted to the occasion. A simple invocation of God's blessing on His gifts before us, and an acknowl- edgement of the divine source from whence we receive them, and thanks for His benevolence in supplying our wants. This formula is all that the occasion re- quires, as we think, yet if any one would desire to prolong the services the scrip- tures grant them full liberty. Less than that would be defective as we view the matter. These services are appropriate both at the beginning and end of our meals. In the olden time when, as it is maintained, the people were purer than they are now (we do not doubt it) it was usually practiced thus. It commends it- self to us very strongly and betokens a devotional mind and heart. Yet we have not the example of remote antiqui- ty to endorse it. Neither Christ nor the
apostles observed it thus. But we would remark that we should not require an example to justify every particular duty or item of worship. I refer here to the manner in which we exhibit the fruits of the spirit and not to church ordi- nances. Are there any brethren who do not observe this duty at all ? Oh, where is your gratitude, where is your faith ? Where is your light that should shine so that men can see? St. Paul speaks of a certain class of men, who, when they knew God, glorified him not as God, neither were thankful. The con- sequence was, they became vain in their imaginations, and their foolish hearts were darkened. Kom. 1 : 21. Eph. 5: 20, requires us to give thanks always, for all things, unto God and the Father in the name of our Lord. If the scriptures enjoins it and it is in accordance with the plainest dictates of reason, all of which is so, let us not eat another time without publicly offering thanksgiving. It appears to me almost equivalent to sacrilege to receive so manifest a gift, and that repeated so frequently, without a public acknowledgement of our grati- tude.
It is not unfrequent that we see un- converted persons observing this duty. They doubtless feel that something is due the Giver for his benevolence. Com- mon politeness probably teaches them that it is not respectable, or proper, to receive a gift without thanking the donor. Then how can the Christian who has received the Holy Spirit and enjoys the heavenly grace and commu- nion with saints and angels, receive dai- ly supplies of bodily nourishment, and feel not an irresistible impulse to express his thankfulness in the authorized man- ner? Henceforth let no one who is called a brother neglect this essential service. I would admonish such that their spiritual condition is lamentable
ON PRAYER.
'!♦
They are in imminent danger of perish ing.
In the evening we are again called to prayer. After the toil and conflict of th< day is past and we gather around th< uniliar hearthstone to enjoy the conversation and society of our most endured and intimate friends here on earth, and pass in review the gifts, the pleasures, the profits, and the purposes of the day, preparatory to enjoying na- ture's sweet restorer, refreshing sleep, how very appropriate, how beautiful, how suggestive, how sublime the spec- tacle of the family, composed ot father, mother, brothers and sisters, and the strangers within their gates, uniting their voices in solemn, sacred melody, hymning praise and adoration to the great Father of the human family, of whom all in heaven and earth are named and uniting their hearts in humble petition for temporal and spiritual bene- fits, and praise for the mercies of the past. The natural inspiration of that solemn hour, when they prepaie to con- sign another day, with all its events, to the great tomb of the departed, in which every thing conspires to remind us of the closing scenes of life; calls loudly for devotional exercises and we should not resist them. Our evening worship should have its appointed hour even as regularly as any other duty. We ought to be as much inclined to ob- serve it, and have as much love for it, as we have for anything to which we are devoted. It will not suffice to plead the absence of a commandment enjoin- ing it. / would think that disciple's heart was in a very sad state who would search for commands which recommend- ed its observance. 1 would not marvel if he fell into the snare of the adver- sary. I would not be surprised if he Went back with Demas, " loving this present world."
It appears to nae to be almost if nnt altogether as efficient in our progress to godliness, as our weekly assemblies. That family who scrupulously and regularly observes it, cannot but secure blessed fruits which will ultimately be of very great worth. All nations whether Chris- tian, Pagan or Mahomedan have their evening devotions, shall not then Christ's little flock be as much engaged as those who are without God in this present world ? It testifies a mournful death of spiritual life to neglect this refreshing exercise. To me it appears utterly in- consistent with a profession of faith. It argues a want of apprehension of our duty that will not stop there. It will infect us elsewhere. Some other impor- tant duty will be forgotten. Our lamps will grow dim, by degrees, until the light in us will be darkness, and oh ! how great will be that darkness ! The dreary gloom of the world will grow darker still, until faith or light will scarcely be found on earth. Then cometh the end.
But the brother or sister says, they cannot conduct family worship. Say not so. No eloquence for learning is necessary, only courage to do and con- quer. Resolution, willingness, that is the power, and with that all the powers of darkness, all the kingdoms of the world cannot prevent you. God does not require a prayer composed according to the rules of grammar. It is the sacri- fice of a broken spirit and contrite heart he has promised to accept. A vast ma- jority of the effusions called prayers now- adays have no more virtue or efficacy than a composition of a ten-year-old school girl. Do not expect then or de- sire to please the corrupt ear of man, but address your words and thoughts to God, who delights to accept and answer the petitions of the poor and lowly.
I would be glad to hail the day when the family altar will be found in every
80
ON PRAYER
brother's and sister's house, and the voice of prayer and praise will be heard in every Christian household. Then we would be equipped in a large measure for the conflict of life, for the inter- course with this evil world. Then we would have fewer backslidings to record, and less lukewarmness to mourn. Our places of public worship would be more dear and precious to us, our seats there would not be so often vacant. Our church meetings would be fully attended and more love and forbearance would be seen among us. To conclude my re- marks on this point I would not hesitate to say that a profession of religion with- out family worship is inconsistent and a very good and reliable evidence that our hearts are not right in the sight of God.
At our places of public worship prayer is required. The directions are " first of all make prayers, supplications, and giv- ing of thanks" &c. Public worship is a body of christians worshiping collec- tively, and it is necessary that it be by the cooperation of every member present. Its benefits will only be enjoyed by those that actually engage in it. The blessings resulting from it are not bestowed pro- miscuously, but on those only whose hearts are employed in the work. It is commonly expected that the officiating member will perform all the work, but in my opinion, that is far from the de- sign of these services. The minister is the proper person to pray audibly, but every christian should pray earnestly in his heart, while the minister prays pub- licly. He need not always express the sentiments of the public prayer, though that would be well, but we all have our individual wants to supply, yet when the solemn service is concluded let every member join with a full, clear voice in the close of the prayer. Let "Amen," so be it, Lord, be endorsed by every mem-
ber, so that the world may see that we are united. I suppose they do say it in their hearts, but it would be much better if the voice of every one could be heard, both men and women What earnestness and zeal it would evince to the uncon- verted. You then could say to your friends and neighbors, come and see our zeal for the Lord. I believe that in the days of the apostles and primitive Christians it was so. We can infer as much from 1. Cor. 14: 16. Jerome, who flourished in the 4th century, say? that "at the conclusion of every public prayer that united Amen of the people sounded like the fall of water or the noise of thunder." Such should be the case now, whenever Christians pray. If so, more attention would be given to the public prayer, as no one would say amen to what he bad not heard, and it would prevent the thoughts from disorder and confusion, and also serve to keep those awake that are in the habit of sleeping during that solemn time. It would greatly encourage the minister to see such an evidence of devotedness, such a manifestation of spiritual life. Probably it would save him the mortification of failure often. " Like begets like," and when he feels the great weight of souls hanging about him, and the tempter striving against him with all his power and malignity, the zeal and fervor of his brethren and sisters would be a great and welcome support to him.
There is but one class that would op- pose it, and that is the unbeliever, the unconverted. But what of that? Sup- pose they did lau^h and jeer ? Would it affect the sincere disciple of Him who suffered the scoffs and ridicule and cal- umny of a wicked and perverse genera- tion, in-order to open the closed and barred gates of Paradise to us ? I verily believe it would have a salutary effect on our cause. The people would see
THE CHRISTIAN RACE.
81
that our hearts were engaged in the
work, and they would testify that we were devoted to our profession, both in ftiith and works. It would be well if the ministers of the different congrega- tions would assist their members to re- form in this matter. Let them recom- mend it, and urge it, and encourage each other in observing it, throughout the fraternity. Let the members talk to each other about it and mutually re- solve at their next meeting and ever af- ter, to observe it. At the time of meet- ing let every member draw as near as he can get to the speaker's stand and atten- tively listen to every word he speaks, and during prayer, to every sentiment ha utters, and at the conclusion break forth in a fall, clear, unmistakable amen. What a refreshing, enliveuing effect it would have. The practice of many professors of saying amen fre- quently during the prayer is not com- mendable, though many worthy mem- bers do it. To say it mentally would be sufficient, and it would prevent a near approach to disorder which some con- gregations, and especially ministers, have fallen into. It is written in Deut. 27, that at the conclusion of the curses in- voked on certain offenders all the people were commanded to say amen. That is an evidence of the approval of God. The first Christians observed it. Let us hear the call of duty and restore so pro- fitable a practice to the church. [to be continued.]
For the Visitor.
THE CHRISTIAN RACE.
" And if a man also strive for mas- teries, yet is he not crowned, except
HE STRIVE LAWFULLY." 2. Tim. 2 : 5.
It seems that Paul in writing the
above words to Timothy wishes to
convoy some remarkable idea relat- ing to the christian warfare or race. Fie seems to hold forth the idea that there is a crown to be won, and further stating in unmistakable lan- guage, that the crown follows lawful striving only. I shall in comment- ing upon the above subject try in my weakness to make as simple a use of it as possible. First I shall try and understand the literal mean- ing of Paul's words, and then make a spiritual application. For I think it becomes us as christians not only to " know " ourselves, but also the things with which we are daily sur- rounded. For says Christ, "If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things"?
I. We notice that striving must precede the mastery. Now we know from the facts of the past as well as the present that striving is optional. Persons can either enter the circle and take part in the race, or, attend merely as spectators. This appears to correspond well with our free wiil agency. As Joshua said unto Israel : " And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve ; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell : but as for me and my house, we will serve the Lord." Joshua 24 : 15. Although Christ tasted death for every man and placed all mankind within the reach of salvation, yet it remains for us to "choose" whom we will serve: God or mammon. "VYe have already hint- ed that there are two classes of per- sons taken into consideration. Com- petitors or those who do strive, and spectators or those who do not strive.
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THE CHRISTIAN RACE.
1. I shall notice some of the char- acteristics of those who do not strive They make no preparation to com- pete. This seems reasonable for they do not intend to enter the circle and participate with those who strive, hence no preparation is necessary. But they generally attend, through curiosity. And how man}7 indeed attend church in these our latter days, not to be taught the ways of peace, not to be edified in the divine life, but for no other purpose than "to see and to be seen," and perhaps occasionally, " to hear some new thing." There seems to be a privi- lege given to spectators, however, which they are vqyj ready to accept. It is that of speculating upon the chances of others. In fact this seems to be the employment of many spec- tators at our modern races. But sinners are not so consistent. They will not stop at speculating upon the chances of those that are in the church, but will even take them- selves into consideration, and specu- late upon their chance for the crown. Notwithstanding they speculate up- on their chances, they do not enter the circle. Hence just as natural as effect follow cause, they should have no idea of being crowned. Yet some indeed are foolish enough to expect it. And if any of my readers are thus minded I ask you in love to think upon your way. For says Jesus: "Except your righteousness shall exceed the righteousness of the scribes and pharisees ye shall in no case enter into the kingdom of heaven." Then since such cannot enter into the kingdom of heaven it becomes us to inquire where they shall take up their abode. Upon this point hear the Eevelator, "And whosoever was not found written in
the book of life was cast into the lake of fire." Bev. 20: 15. Again, "But the fearful, and unbelieving, and the abominable and murderers, and whoremongers, and sorcerers, and idolators, and all liars shall have their part in the lake which burneth with fire and brimstone : which is the second death.'' Eev. 21 : 8. Then dear reader if you have not made your peace with God hasten to do so, that you may be found standing xcithin the circle as a valiant soldier. "When the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and obey not the gospel of our Lord Jesus Christ, who shall be punished with everlasting destruction from the pre- sence of the Lord, and from the glory of his power." 2. Thes. 1 : 7—9.
2. Those who do strive. Now as touching those who do strive we no- tice that in order for them to enter the circle with the expectation of gaining the mastery, that a special preparation is necessary. And with- out such preparation defeat is inevit- able. And just so with those who enter the church, unprepared, un- qualified, will fail to " overcome." But some inquiring reader may ask what preparation is necessary for me to enter the church with a hope of gaining the mastery ? My simple answer is, 1. you must exercise a living faith in the Lord Jesus, for says he " Ye believe in God believe also in Me." And he that would come to God acceptably " must be- lieve that He is and that He is a rewarder of all them that diligently seek Him." "For all that is not of faith is sin." 2. You must repent of all your sins. The Prophet hath said, " Let the wicked forsake his
THE CHRISTIAN RACE.
83
way, and the unrighteous man his
thoughts, ami let liim retnrD unto
p ' the Lord, and He will have mercy
upon him, and to our God, for He
will abundantly pardon." Isaiah 55: 7. M And God saw their icorks, that they turned from their evil ways." Jonah 3: 10. And after having fully repented — " crucified the flesh with the affections and lusts," you arei thou prepared to comply with the third prerequisite — ''be baptized' for the remission" of your sins whereby you have the "answer of j a good conscience toward God," and made an heir of grace. Then, dearj reader, let us take warning and be, no less zealous in our preparation to take part in the christian race, than ! those who take part in the race fori i "corruptible crown." For I fear Mat the same words which Jesus make eighteen hundred years ago *re applicable unto this present ge- leration. He said " For the children )f this world are in their generation viser than the children of light." \.nd Paul also affirms to the Corin- hian brethren that " Every man hat striveth for the mastery is tem- perate in all things. Now they do t to obtain a corruptible crown, but re for an incorruptible." 1 Cor. 9 : 5. But we must go on with our abject. We notice that competitors 7ho strive for a specified prize, all nter the same circle. This appears d me to be very applicable to the hristian church. Christ labored that -iere might be a oneness among the eople of God. This He taught, and >r this He prayed. In that remark- ble prayer recorded by St. John, e gives us convincing reasons why e should all be in the same circle •church. For says He, "That they 1 may be one; as thou, Father, art
in Mo, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me." St. John 17 : 21. A hint to the wise is sufficient. Again all have an equal chance in the race. And indeed if it was not so I would see wherein the honor of gaining the mastery was. Now this being the case with the regulations of men, how much more so with the regulations of the all wise God. And since all have an equal chance, so also all start at the same time, in the same direction, for the same place. But as Paul says, "Know ye not, that they which run in a race, run all, but one receiveth the prize?" And just here I would say that Paul's admonition to the christian pilgrim, is the best that I can give : " So run that ye may ob- tain." In striving for a corruptible crown the experience of others teaches us that their success depend not only upon their own exertions but also upon the failure of others. This no doubt many of my readers will bear testimony to. But while we have been trying to notice the coincidence of the literal and spiri- tual strivings, we will also notice seme of the differences, or rather wherein the christian race is supe- rior. In the christian race all need not start at the same time. But "To-day if you hear His voice har- den not your hearts." To day is the day of salvation. All need not gtart from the same place. " But in every nation he that feareth Him, and worketh righteousness, is accepted with Him." Neither can your suc- cess depend upon the failure of Oth- ers. Your gaining the mastery de- pends greatly upon your own exer- tions. And this will only add to your felicity and joy when you ba^ e
84
THE CHRISTIAN RACE.
gained the mastery — even the sane- tification of your souls. But again the triumph is only at the end of
the course. Competitors do not ex- pect the prize until the}' have reach- ed the place for which they started. So with the Christian who looks forward with bright anticipations to the end of his course which is death. Looking as did that venerable apostle who penned th9 words of our sub- ject, just at the close of his career upon earth. He said, ' For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have! finished my course, I have kept the; faith : henceforth there is laid up ior! me a crown of righteousness, which the Lord, the righteous judge, shall, give me at that day: and not to me| only, but unto all them also that, love His appearing." 2. Tim. 4 : 6 — 8. II- The mastery must precede the crown. As regards the crown it is a gift and must be ivon, not bought. Hence spectators do not expect it. Hence also its bestowal is conditional. Literall}' where there is a crown to be won there are generally conditions upon which it can be obtained. And unless those con- ditions are complied with it would be folly indeed to expect it. Some of the conditions which we would briefly notice are as follows : First the victor must be a competitor. He must be tcithin the circle. This, however, does not suit some very prevalent ideas in these our latter days. Yet let God be true though every man be a liar. Second he must consent to come on a level with others. This compares beautifully with the plan of salvation. For says Jude "I gave all diligence to write unto you of the common salvation. The rich may come down, the poor may be raised up, and every one esteem his brother above him-
self: hence we should have such a de- gree of common sense religion that would enable us to obey the apostolic instruc- tion, "rejoice with them that do rejoice, and weep with them that weep." And especially not to mind " high things but cmdescend to men of low estate; be not wise in your own conceits." And, oh! dear reader how this should stimulate us to our duty toward God, and toward one another, that the poor can have "the gospel preached unto them" as well as the rich ; that all can be brought into one fold, and one be as the other — " like minded." Third he must strive. No one can win the prize without first striving for it. It would seem very strange indeed to hear a man (that was compos mentis) say he expected to re- ceive a prize at any of our modern J races, without making an effort for it.1 Yet it is no new theory nowadays toj hear persons assert that we are not saved) by works, but by faith, and faith alone. j True " We are saved by faith," but the faith that saves is not a "dead faith being alone," but of such a nature that will prompt us to " work out our soul's salvation " by ever doing those things which Jesus the great Bishop of our souls has commanded us, knowing as wa should that we are happy if we do thei Hence it follows of necessity that thei can be no mastery without striving Fourth he must "strive lawfully." Noi as regards the lawfulness of earthlj strivings Paul says, "Yet is he crowned except he strive lawfully." seems to indicate that a person might strive and even gain the mastery, yet, not lawfully. This may happen in a worldly sense, men may gain the mastery and receive a crown, even too, by un- lawful striving. There may be decep- tion', bribery, or some unlawful act upon the part of the victor and thereby gain the mastery and receive a crown. But
THE CHRISTIAN RACE.
85
christian reader reflect, pause and ponder well whether your striving has been ac- cording to the gospel* For by the gospel it will be determined, if not determined now. For says the author and finisher of our faith, " The word* which I speak shall judge you in the last day." For after we have become the professed fol lowers of Jesus it may happen unto us (if we are not very careful) according to the true proverb, " The dog is turned to his own vomit again, and the sow that was washed to her wallowing in the mire." "For after they have escaped the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse . with them than the beginning." 2. Pet. ) 2 : 20. And we are told also by the ) great "Prophet," that there will be de- ception practiced by those who are with- in the circle. " For there shall arise false Christs, and false prophets, and shall show great signs and wonders ; insomuch that, if it were possible, they shall de- ceive the very elect." St. Matt. 24 : 24. Then let us be careful, very careful, that we be not deceived, neither deceive our own selves, but rather with prayerful Ihearts look into that "perfect law of li- berty" and determine for ourselves jwhether our " practice " is in accordance with the " rule." But we must hasten |on and notice the fifth and last condi jtion. He must gain the mastery. There jare in almost all strivings some who fail !to compete or attain unto that degree of proficiency which wonld enable them to " overcome." Man seems to be liable to failures and disappointments in this present life. As we have already said, !" All run, but one receiveth the prize." iHence only one can gain the mastery in temporal sense. But here again the christian race is far superior to all others For while those who strive for a corrupt-
ible crown, all strive " but one receive th the prize." But not so with the chris- tian race, for they all may compote, all gain the mastery, and all receive a " crown of righteousness." Now as concerning the mastery — the sanctifi- oation of the soul, the body must be kept "uuder" and brought "into sub- jection to the will of God" "For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but of the world." " And this is the victory that overcometh the world, even our faith." For if we are only faithful to our calling we shall overcome, as the apostle has said, "In all these things we are more than conquerors, through Him that loved us." Hence the necessity of giving our- selves up into the hands of " Him that loved us." " For we wrestle not against flesh and blood, but against principali- ties, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." Eph. 6 : 12. Then, christian reader, if you would attain unto a holiness of heart, you must put on the " whole ar- mour" of God, and as Paul says, " La- bor striving, according to His working, which worketh in me mightily." Be courageous. " Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses." 1. Tim 6 : 12. Be persevering, "Where- fore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us." Heb. 12 : 1. And with him of yore who said, " I press toward the mark for the prize of the high calling of God in Christ Jesus." Then having done all to stand — having overcome the world as did our worthy " Head " you will re-
86
EXPERIENCE OF AN EX-EDITOR.
ceive the crown of eternal life, and be admitted "into- everlasting habitations." For, "To him that overcometh will I grant to sit with Me in my throne, even as I also overcame, and am set down with my Father in his throne " Rev. 3: 21. u He that hath an ear let him hear," for there can no mistake occur in ' the awardal of the " crown "
John Ztjck. Claylick, Pa.
For the Visitor.
Experience of an Ex-Editor. " Is the Church of the Brethren pre- pared, ready and willing to sustain three or four different periodicals at one and the same time ?" is a question with many dear old and experienced brethren, some expressing a fear, "that the future unity and prosperity of the church at large might be involved, more or less, in the final result of such an extensive under- taking." We have therefore been called upon and requested by brethren who are somewhat personally acquainted with our experience as an old ex editor and prac- tical printer, to give our views on this subject through the columns of the Gos- pel Visitor. Our personal acquaintance and intercourse with the brotherhood at large is altogether too limited, to answer so all important a question upon which the "future unity and prosperity" of the whole church might rest. If, how ever, our experience and observations of an editorial career of some 25 years, and our former personal knowledge and acquaintance with the actual results of various religious publications in Protes- tant churches will u throw any light on this subject" — as intimated by some of the inquiring brethren — we will give our experience and observations for the benefit of all who feel interested on this subject; but we must leave more able
and better acquainted brethren with the whole church, answer the above question with such friendly advise and timely caution as the interest and wellfare of the church, in their better judgment, may seem to require. To avoid the charge of egotism we must necessarily impart our experience incognito.
At the age of fourteen years we en- tered upon an apprenticeship in a newly established and quite extensive religious publication office that had the great ad- vantage of some three or four hundred itinerant ministers as regular traveling agents to secure subscribers to their periodical and the sale of their printed books, publications, &c. Before the er m of our apprenticeship was half ex- pired, the board of publication was deeply involved in debt, and the wholt concern proved a failure, and the office was turned ofer into the hands of a po- litical editor. We then entered as a journeyman-printer into another religious publication office — quite a popular non- sectarian periodical — which also proved in a short time a failure; whereupon we entered upon a collegiate course, but at the close of the first term, and before we were 20 years old, we became the proprietor and editor of two (English and German) political papers. And al- though young and inexperienced, as we then were, we raised the " political whirl- wind" so high that we had in a short time some five thousand subscrib- ers to our two papers, which in those days was considered quite an extensive circulation. Our extraordinary success pro bono publico induced us to start and publish a third paper in another county; and complimentary resolutions upon re- solutions were adopted by both county, state ,and national conventions, hailing us as u the fearless and independent champion of equal rights, and the su- premacy of law, order, &c. This ought
OLD BRETHREN AND YOUNG BRETHREN.
87
to have been sufficient to have satisfied editorial chair of quite a popular chureli the most factious ambition of any njo.i organ in the east, and we were urged dem editor. But we were called upon upon to take part and assist him in his by the Btate executive committee to start 'laborious lab >rs and undertaking — But
and publish a fourth publication at the seat of government of our native State. The political power which we wielded as proprietor and editor of four influential papers secured us soon the election of 6tate-printer, and we become the ac knowledged founder aud organ of a suc- cessful party organization, and confiden- tial adviser and counsellor of sage sena- tors, governor and other statesmen rais" ing from a poor orphan and printer apprentice boy to the "highest pinnacle of political fame in the editorial chair." All this, however, proved WORSE than vanity ! The fate of all great editors and politicians was our inevitable doom — hors de combat in a perfect political coup de grace of both means and power, honor and profit !
Chagrined at our failure and defeat — disgusted at the "political whirlpool" of our native state — we renounced for ever all politics, and retired into an ad. joining state, and commenced a Rural Periodical, with a view to innoculate the " morus multicalus" fever which raged so high in some parts of the United States, in 1839 — 40, and which proved another grand failure, and we retired into private life. But in a short time we were again called out from our quiet retreat as an " exploring missionary " on the northwestern frontiers, and in connection with a younger brother who was engaged in the same mission on the southwestern frontiers, we commenced the publication of a missionary periodi- cal, to promote the cause of Home Mis- sions— but even this more nobe enter- prise proved again, in a short time, an- other failure! And our brother and copartner, who was also a practical printer and editor, was called into the
"a burned child, dreaded the fire." — Our experience and observations taught us to foresee and forewarn another fai- lure, as the inevitable result of such en- terprises. Aud we never knew or heard of a religious periodical that was self- supporting, or could be sustained with- out extra contributions, or great sacri- fices of its editor or publisher. And if three or four periodicals can be sustained at one and the same time by the brother- hood, without extra contribution, or the sacrifice of its editors and publishers, they can do more than the rest of the world. — Such is the experience and ob- servations of an old
Ex Editor.
For the Visitor.
OLD BRETHREN AND YOUNG BRETHREN.
In both our religious journals I find he terms " Old Brethren " and " Young Brethren,7' used in rather a stigmatiz- ing tone, very much to our regret. Who are the "Old Brethren?" Is it not our whole fraternity ? 1 remember when I first joined the church that I was told that I now belonged to the Old Breth- ren. This, at least, is the title by which our fraternity is known in some States. So when any one speaks unfavorably of the old brethren he derides the whole church, including himself, if he is a member.
But who are the "Young Brethren ? " Is it that portion of our members who are young in years ? If so, will some one inform us how many years, months, days, &c, old a young brother must be before he becomes an "old brother ? If
88
THE FOURTH VIAL.
there are really such two classes of mem- bers there must be a line of demarka- tion somewhere, and who will fix the standard and point out the line ? Or does the term "young brethren" apply only to such as have lately come into the church ? If so, how long must they be in the church before they are old brethren ? I remember hearing an old brother in years say he was born only two years ago, hence was a mere child. Now, dear members, let us not offend these u little ones," and let him who does it remember that "it were better that a mill-stone were hanged about his neck and he be cast into the sea."
Dear brethren, let us use no party names, lest we create a party spirit, and divide the church into parties, which has proved such a curse to some other denominations.
I also notice a very frequent quota- tion of the passage, "Ye younger, sub- mit yourselves to the elder" — a very good advice when used in the proper connection with what follows in the same verse, Peter 5: 5, but very much out of place when used by those who would " lord it" over God's heritage. Then it reminds us so much of that thread-bare text so much used here in the South — ''Servants obey your masters" — also a good text when not equally abused.
I have often heard our preachers say that when Satan quotes Scripture he al- ways leaves some out, as illustrated in the case of our first parents, and of Christ, when they were tempted by him.
The above quotation, when given in full, is — "Ye younger, submit your- selves unto the elder : yea, all of you, be ye subject one to another, and be clothed with humility."
Dear brethren, let us endeavor to "esteem others more highly than our- selves," and to "let him who would be chief to become servant of all." Above
all, let us strive to be one, and forbear to use any terms that might injure the feelings of members, or cause divisions. Let us rather strive to be one.
S. Z. Sharp.
For the Visitor.
THE FOURTH VIAL.
" And the fourth angel poured out his vial upon the sun; and power was given unto him to scorch men with fire.
"And men were scorched with great heat." Rev. 16: 8—9.
Astronomers tell us that a magne- tic light, from the sun, is approach- ing the earth, that it has stretched out forty five millions of miles al- ready, and that it will reach the earth one year hence. If their sup- position concerning its approach be correct, we may look for a startling display of the power of God very soon ; if they are not correct in their calculation of the time of its ap- proach, we may wait some years before its immediate influence will be felt upon our planet. It is cer- tain, however, that such a body of light does exist between us and the sun; and should it reach us it is equally certain that the earth will melt away like a ball of wax, held to a candle, unless Providence inter- venes and saves our globe by a stu- pendous exhibition of power. When we read the verses of Revelation, which head this article, we can scarcely doubt that an event of the nature described above might come to pass ; though it may not end in the destruction of the world for many years.
We will here leave our readers to meditate upon what we have writ- ten ; our purpose has been accom- plished, and we lay down the pen with pleasure. S. JTonson.
TO THE BROTHERHOOD.
89
To our Common Brotherhood.
The position in which I stand be- fore you in connection with the un- pleasant circumstances growing out of the introduction of a reporter at our last Annual Meeting demands an explanation from me. First, be- cause I fee] that I am grossly mis- represented; and Secondly, because the matter seems to be mysterious in the minds of a number of breth- ren who have communicated to me upon the subject. I have received communications relative to it from Tennessee to Michigan, some urging that I should have my reply pub- lished elsewhere, which was refused by the Companion, others advising to take no farther notice of it, be- cause the Standing Committee nor myself, though assailed, were not af- fected by it. So, after allowing myself full time for calm reflection, I have concluded to call your at- tention to a few points, and place before you a few facts, and so sub mit the whole matter to your own wisdom to form your own conclus- ions.
You have before you in the Com \panion, volume 5, number 45, the charges alluded to. In a subse- quent number you have a notice that my reply was received, but withheld, because of its personal and sarcastic nature. Why person- alities should be complained of when so freely indulged in by ones- self, is hard to be understood. And moreover, not having as much self confidence as some others, and thinking that I might not have been as guarded as I ought to have been, I submitted the reply in ques tion to some of our most prudent and cautious brethren, who pro nounced it altogether in plain and
mild language, the circumstances considered. And had the editor of the Companion permitted it to ap- pear, it would have spoken for it- self, and being accompanied by my own name, I would have been in- dividually responsible. I therefore am inclined to the opinion, that there were some private reasons for withholding it at that particular time. He proposed however, that if a committee appointed by that A. M. should decide that it might be published, it should be forthcom- ing. This, in the language of a brother from Ohio, wThose name I am at liberty to use at my discre- tion, "is a new subterfuge resorted to, to do me all the injury possible, and gain the time."
First, 1 call your attention to what is said by the Companion: page 796, volume and number referred to above, when discussing the preroga fives of the Standing Committee. The editor says, "our case had come up through neither, but by the re- quest and influence of one man, in ivhom we had vainly confided in as a friend. This is the brother whose name brother Wise withholds, but whom we call Elder B. F. Moo- maw of Virginia. " Here you dis- cover that 1 am represented as a trai- tor, a false friend. Is not this pretty personal? The question has been asked me, "had you entered into an alliance with brother Holsinger to support and defend him in anything that he should undertake;" if not, why the charge of treachery? But it appears that this was his impres- sion, and hence, his attempt to make me an accomplice, in clandestinely imposing upon the whole hrother- hood of Virginia, whom I had the honor to represent, as the chosen
90
TO THE BROTHERHOOD.
Superintendent of said A. Meeting, | secret, and thus the reporter was to a thing which would have been in ' be imposed upen the Annual Meet- violation of my own judgment, and ing. If indeed, brother H. supposed which would have been exceedingly that my friendship toward him, or distasteful to them, and which would ' any other person, could be carried have brought upon me the just rep so far as to become accessary to rehension of those whose servant I 'such conspiracy against the frater- was in this respect, and in fact, the nity which 1 love, I frankly admit mass of the brotherhood at large, he has mistaken me. Once upon a This I must do, or incur the dis- time, one Roman said to another, "I pleasure as it seems of one man. 1 loved Caesar much, but I loved Rome took the risk of choosing the latter, more." I loved brother H. much, hoping that he might possibly have but J loved the church more. My charity enough to ascribe my con- duct to a sense of duty, and not to any malignant}* toward himself. I must propose to notice how the
motto has ever been and still is, Principia non homines, principles not men. You, ray dear brethren? discover that I in the article referred
matter come to be brought before | to, stand charged with "conspiring the Standing Committee through against brother H. by prejudicing me. And in doing this, I must refer the minds of the brethren as they to a private communication from j came to my house, and then by se- brother H. referred to in his review cretly bringing the matter before in the first column of the 698 page the Standing Committee, and ob- of the Companion, number already taining their decision," &c. Please referred to. I am not insensible contrast this assertion with brother that it is under some circumstances Jolin Wise's declaration contained a violation of the rules of courtesy in the same number of the Compan- to make public a private corres- ton. And as it may not be conven- pondence without the consent ot ient to refer to it, I will here insert parties, but the question arises here, it, that you may at a glance, discov- ought not the rules of courtesy, pat- Ur the discrepency: " At the house
ented by men, be suspended, when of brother , (I withhold the
personal character is involved, or >ame at present, there were a num- when demanded for the public good.; ber of Elders present.) Our host He Bays referring to said communi .informed us that brother Holsinger cation, "thinking brother Moomaw intended to bring a Stenographer to to be our friend, we apprised him of the Annual Meeting to report eve- our intentions, and requested him Uy thing that was said and done, to secure a place convenient for the Our host asked what we thought of purpose." We quote from said let- ' it. All spoken to, replied, it will not ter verbatim with the following un- | do. Question, what then shall be derscored: "There may be a preju- 'done ? answered (our host,) tell dice to a Reporter, and hence, you bother Holsinger it will not do; will please call him my Clerk, I will accordingly he informed brother write to no one else upon this mat- -Holsinger of the council of the or- ter." You discover that the whole Idained Elders to whom he had spo- matter was to be kept a profound ken. Brother Holsinger positively
TO THE BROT11KIUIOOD.
91
refused to bo advised in the mat- ter." In ihis interview with broth er H. in the spirit of all the kindness oi a brother] I tried to impress his
mind with the impropriety of his course, telling him that it wouid be exceedingly improper, &c, to which he defiantly replied, that he did not care for public sentiment, that it was his privilege to mould popular opin- ion. It is not a little strange that he would complain of others exert- ing an influence, when he so boldly claims the privilege of moulding the character ot the whole brotherhood! Whether I did exert or try to exert an improper influence over my guests, I call upon them to say. If 1 have done wrong, I want to know it, and I am willing that the entire i brotherhood should know it, and I ; think that if shown wherein I have | erred, I am not too proud to ac- | knowledge it, and to make amends i Nor do I intend to be satisfied with myself, with any thing less. And l if I have done right I hope that my ; brethren who are familiar with all the facts, will not be slow to de- | dare it.
In the next place, I propose to show to you, that I did right in bringing the case forward as I did, and that the committee was fully warranted in acting upon it, and acting precisely as they did. First, ! the fact is clearly before you, that the case did not come before the A. M. in the manner first prescribed by the rules laid down by the law of
ithe church. It did not come through the church, not through the dis- trict meeting, but was suggested to myself privately, and I being decid- edly opposed to it, and acting in a Representative capacity, must take some step to defeat it, and fortu-
nately for me, a way was provided in the law, so to speak, regulating the action of our conference, and that you may not bo at a loss in the matter, 1 here insert the article re- ferred to. Referring to the previous articles in the new regulation, we read as follows: ''Nothing in this arrangement shall be so construed as to prevent any brother from pre- senting himself before the Standing Committee of A. M., to offer any thing which cannot be brought be- fore it in the manner prescribed, and the committee shall hear his case, and dispose of it according to its judgment." This exactly meets the case in question in every particular, and fully justifies the Standing Committee as well as my own pro- ceedings.
With reference to the Standing Committee of last A. M., I desire further to say: it was not a self constituted body, neither was it se- lected b}r any one branch or arm of the church, nor by the dictation of any man, or set of men, but was the chosen brethren of the districts re- spectively, their qualities and quali- fications were well known by those who sent them, their duties were defined and understood, and they are responsible alone to those who sent them. If they have been unfaithful or influenced by motives other than the good of the cause of our Master, surely their constituents will de- tect them. If they have been un- faithful or incompetent, or have in any way given dissatisfaction, they will be rebuked by being passed by next time, and others sent instead. But if they have been faithful in their trust, and their constituents are satisfied with their labors, I can see no good reason why they should
92
THE GARVER PROPOSITION.
not be sent again, |n either do I be- lieve that the districts will be dicta- ted to, and there is no power that can interfere with their preroga- tives under our present system. Theirs is the exclusive right to make their own selection and doubtless they will exercise it. I want it un- derstood 1 hat I was not a member of that committee, nor do I desire to be of the next — nor do I expect to be, because I am aware that there are better and more suitable breth- ren in my district than myself. Nor will I take the liberty to suggest any business for it, or to give any advice, being well satisfied that in their united wisdom under the prov- idence of the great Shepherd and Bishop, the}T will fully understand their own business. May God save the church and establish union, peace and love among his children, is the devoted prayer of your hum ble servant.
B. F. Moomaw. Bonsack, Va., Jan. 17, 1870.
Defence of Standing Committee.
As a member of that committee I feel it due to myself as well to my faithful co laborers of that committee to say through the Visitor that I am not one of the large proportion who disclaim having had anything to do with prohib- iting a report of the proceedings of the A. M., nor have I repented of the course we took in that matter. Nor do I feel that I have any occasion to do so, as br. Sharp presumes we have. But I felt then, and still feel, that we only did our duty in prohibiting one brother from deciding what belongs to the council at large to decide, and thereby protect the council. And I cannot thiuk that it is possible that many, if any, of that com-
mittee, would now disclaim having had anything to do with it, when there was to the best of my recollection, not a dissenting voice. And I fully agree with br. Saylor and Naff that a thorough investigation of the matter be made, for there evidently is a wrong or a misun- derstanding somewhere. Now, brethren, I will say that I have for some time pur- posed writing souK-thing in regard to the inconsistent charges against the standing committee, but when the January No. of the Visitor came to hand, I read br. Miller's article on the same subject, and it was done so much better than I could do it that I will say no more on that subject, but just say I endorse br. Mil- ler's views. I would now in conclusion say with br. Moomaw, that I traveled considerable among the brethren since the A. M , and heard not one word of dissatisfaction only what I read in the Companion.
John Wine. Beaver Creek, Va.
Br. Garver's Proposition with a request.
We have received several favorable responses to br. Garver's proposition. Br. Garver proposed to give §10 00 for circulating the Visitor outside of the brotherhood, and thus make it a meaus of spreading the gospel, provided one hundred persons could be found that would contribute that amount. The most of tho-e that have alreajy respond ed, wish the amount of money contribut ed by them for the purpose named above, without any regard to the number that may contribute. And some who have sent money for this purpose, wish us to be the agents for applying the money, and to send the Visitor to sucb persons as would be likely to read it tc profit. We therefore say to our breth
COlUtESI'ONDENCK
93
ren we shall be pleased to h.ive the - of such persona that are not members of our fraternity, and who would be likely to read the Visitor if it nt to them, rmd we will send -it to as many such persons as the means at our disposal will permit. There are ma- ny who do not feel enough interested in the truth to subscribe for a Christian periodical, who would read one if it was sent to them. There are others who do not feel able to pay for a paper, who would read it if they had an opportunity Now we will send the Visitor gratuit ously to as many such as we can, and request the brethren to name some such to us.
Iject to our next A. M. respectfully ask- ing that body to devise BOme means to meet the wants of the church relative to educational facilities.
Resolved, That we ask the Middle District of Indiana to submit the above preamble and resolutions to our next A. M. for its consideration.
Resolved, that we ask the editors of our periodicals to publish the proceed- ings of this meeting in their pnpers. Samuel Murray, Moderator. Daniel Smith, Clerk.
Correspondence.
Antioch, Ind., ) February 10th, 1870. j
I According to previous notice a number i)f brethren met at Antioch to take into jonsideration the propriety of establish- ng a college or school among the breth- •en, the result of which to submit to aext A. M. for its approbation.
The meeting was organized by the ippoin'ment of Eld. Samuel Murray, noderator, and Daniel Smith, clerk, when the following resolutions were Dassed :
Whereas we feel solemnly impressed vith the conviction that the time has 5ome when the brotherhood should pro- vide facilities for the education of our ,|ions and daughters among us, therefore I Resolved, That this meeting approve •f the establishment of schools amongst he brethren where our children may eceive a better and more thorough edu ation than they can at our common . chool.
Resolved, That we present this sub-
According to promise I will give a brief outline of my late travels that the dear brethren and sisters may know the Lord has brought me safely through them all. I left home the loth of Oc- tober, traveled through Ohio, Indiana, Illinois, Missouri, Kansas, Iowa, thence back through Illinois, Indiana, and Ohio to Pennsylvania, Maryland, Virginia and West Va. home. Visited a large number of congregations of the brethren, attended 110 meetings, traveled 4020 miles, was absent from home three months and 22 days. I formed the ac- quaintance of many brethren, sisters and relations scattered through the ten states in which I traveled, whom I shall ever remember iu terms of affection. My pen can not express the gratitude of my heart to all those who so willingly and faithfully attended to my necessi- ties. May the Lord bless them all with his choicest blessings and may they know that inasmuch as they done acts of love unto one of the least of " the brethren" they done it unto the Savior.
I enjoyed good health all the time with but a few exceptions, was permitted to attend all my appointments but one, and the weather was so inclement there was noue disappointed at that exception as none turned out. Met with no serious accident in my travels. Surely it was
94
CHURCH NEWS.
the Lord that brought me safely through | send brethren there to confirm and in answer to the many prayers that weut establish those that had become obedient up in our behalf. Arrived at home the unto the faith, so in like manner thfi 4th day of February and found my fa- brethren in this and every other plac« mily all in good health. Truly the will be diligent in puging those branche! Lord had a care for them also. Honor, that have been grafted into the vine thai praise and glory be ascribed to His holy they bring forth more fruit. And oh] name for His loving kindness and great how careful ought the servants of thj mercies extended toward us- Probably Husbandman to be, to not let anj more anon in reference to my mission, branches grow so high that they would
Adieu for the present.
J S. Flory. Fayettsville, W. Va., Feb. 5th '70.
be out of reach of the pruning knife^ and the sap that should be for the shap. ing of the sweet cluster; and perfecting I of its deliciousness, is wasted in pro-
*-•-»♦* 'ducing useless wood and leaves shading
j the fruit and preventing the Sun from $CttJ5 Pill tfo ^lUirdtCS J having its proper effect. Yea servant!
j be careful that you don't let the branche*
J. Quinter. grow away from the stock but bind il
Dear Brother in the : with the stored cord of Gospel Love U Lord — With feelings of gratitude and the main stem, and if you have to cli| thanks to God I am seated in the house some, cover the wound with the salvi of br. Robinson in Milford by the side made out of the precious herb callec of the stream called Turkey Creek, , meekness and anoint it with the pleasan which hath been used these several oil of love, thus the plaut will grow righ weeks for a bath of regeneration, and along, and all the garden of the Lon now this very instant yields to the de- 1 will thrive. "Awake O north wind mand of its creator in washing away the and come, thou south; blow upon mj sins of five young persons, by the word garden, that the spices thereof may Ho?
S. S. 4 : lb\
F. P. Lcehr.
of the Lord which cleanseth and puri- out
fieth the soul in obedience thereto.
When you understand that one of my Milford, hid.
daughters and a daughter-in-law and a
son-in-law are among the blessed num- Brother Quinter: Inasmuch * ber which yielded to the scepter of king I have been very silent, and have mad. Emanuel, I know you will rejoice no report to the readers of the Visitk with us The brother who was chiefly ( since our removal from Covington, Onio instrumental would blush if I should i to Missouri, in reference to the pr present his name before the public, Ilof a church in our neighborhood, I wil forbear, he is known to Him that know- : now say, that it will be one year uex eth all things, and that is sufficient. — j month (March) that my wife and I an There seems to be a shaking of the dead jour son-in-law D. M. Mohler and wil bones in the valley of Jeuosaphat, audi settled in the southern part of Johnso- Milford and its surroundings ''hath re- j County, 12 miles south of Warrensburr ceived the word of the Lord." Now, j where there were no members nearij when Samaria had received the word of j than about 18 miles, with the exceptifl the Lord the apostles were not slack to i of sister Roop. wife of our friend Ez
CHURCH NEWS.
95
Roop. But in a few weeks after our! terest in the prayers of our brethren and locating here, we were made happy bj j sisters everywhere, so that the cause of the coming of br. S. S. Mohlei aud fa- Christ may prosper in this western coun- mily, and his cousin br Ephraim Moh- Ujy, Yours in brotherly love, ler and family; and without mentioning John Harsuey.
names any further, family after family of members have moved here until we now number in our immediate neighbor- hood 14 members. And upon Christ- mas day we assembled ourselves at the
Cornelia, Mo.
Dear Brethren : I am requested to say to the brethren and sisters through the medium of the Visitor and Compa- house of br. Ephraim Mohler to enter n ion that on the morning ot the 4th of upon the duty of organization which j last month (January) I started on a was attended to by the help of br. Ar- journey to Jasper Co., Mo., passing nold, who lives west of Warrensburg, in through St. Clair Co. O.-ceola is the the Knobnoster congregation, at which county seat, near which place is the re- time we took into our organization the sidence of Elder Jacob Ullery. In corn- members living in Henry county, br. pany with him we accomplished our visiJ John Ward and wife, br. John S. Mob- to the members or arm of the church in iler and wife, br Perry and wife, and br. Jasper, which is under the care or charge (John Rish. At the same time we agreed of our beloved aged brother, Daniel that this arm of the church should be Hendricks, assisted in the ministry by :known as the Mineral Creek Congrega- : his son, br. Franklin Hendricks, and lition, which in all now numbers 24. In our esteemed br. Nathan Rice. We :about one month others that have pur- i were with them several days during chased here this winter from Allen coun- which time we had about five appoint- ty, Ohio, others from other parts will be ments for preaching, generally in the Iwith us, when we will number from 35 evening. Now it is known, to some ex- ho 40, all settling together in one year, tent at least, that the state of things in Inhere there were no preaching by breth- 1 this arm of the church were not as pleas- [fen prior to our moving here. We have ant for some time as was desired by all Regular meeting, and have good attention ! who were acquainted with the same. By Ijiven us. We invite preaching brethren 't the consent of the Elder and his co labor- I raveling through the state, to call and ers, and in harmony with their wishes, lielp us. Though we parted from many they appointed a church meeting. The liiud members and friends and relatives, 'members generally attended, and by pa- lp our removal to Missouri, and had to tient labor and friendly investigation, their near shortly after our departure the ' difficulty and misunderstanding as far s mournful tidings of the death of an en- as made known or brought before the I -eared mother, whom we hoped to see meeting, were disposed of, to the satis- Jino'.her time in the flesh. Still we do faction of all present at that time. And ot regret our emigrating to this coun- the laboring brethren agreed to go hand •y, but hope that the number of be- in hand in the labor of preaching the vers settled here, may, by God's help, word. And all that had hitherto not t forth influence that may tell to the handed in their letters of fellowship •nor and praise of God, both in time agreed to hand them in.
id eternity, and that we may be used tccessfully in this way, we ask an in-
We would then say to the brethren wishing to move to southwestern Mis-
9a
OBITUARIES.
souri, that there are nice portions of country in Jasper county, and that we think members moving there, who have Christ the hope of glory formed within, need not anticipate unusual trouble, or despair of enjoying themselves in the Lord, and to have the work of the Lord prosper there as well as elsewhere. And the members there desire traveling min- istering brethren to call with them. I then parted with br. Ullery, and went to Vernon county, to Nevada, to br. Clicks, who live in that place, who to gether with br. Boggs, greatly desire that some laboring brother would move to them. They also have a very plea- sant looking country. We had a few meetings with them, and also had meet ing at br. Deardorfs in Cedar county. I then returned home by br. Ullery's and had a couple of meetings with them, being absent from my family about 16 days, and traveled on horseback 352 miles.
John Harshey.
Cornelia, Mo.
(Comjjclniou please copy.)
OBITUARIES.
DISTRICT MEETINGS.
The Brethren of the Middle District of Indiana will hold their district meet- ing, the Lord willing, in the Lower Deer Creek congregation, in the Breth ren's meeting house, oi the 2nd Tues- day after good Friday, md it is desired that each congregation will be represen- ted at that meeting. Those coming by railroad will stop off at Roekville Sta- tion on the Wabash Valley R B
By order of the church.
David Bechteliieimer.
The brethren of the Second District of Va. will hold their distrVt meeting on the first Friday and Saturday in May, in Augusta county, at tue Breth ren's meeting house near New Hope in Middle River branch. A full attend- ! ance is desired. By order of the church, j Martin Garber.
In the bounds of Four Mile Congregation, near Bloomiogrove, Franklin Co., Indiana, Bro. JOHN McWHORTER, aged 22 years, 9 months and 9 days. Funernal services by brother Ja- cob Rife, from 1 Cor. 15: 22, 23.
Wm. McWhorter.
Died at the residence of her son-in-law, Benj* F. Moomaw, Botetourt Co., Va., sister CATH- ARINE CROTJSE, in tho 76 year of her age. Funernal services by the brethren, from Rev. 14,13.
The solemn ceremonies of interment were at- ten- d by a large uumber of Iriends, relatives and brethren, who attested their appreciation of the loss by mingling their tears with our3, who arc thus bereft of the counsels and society and example of a mother in the flesh and in the Israel of the new covenant. She met her disso- lution with heroic fortitude and resignation, and literally fell asleep in Jesus. No word or sign betrayed fear or dread of the pale minister of death. She met him as one bereft of hia power to terrify or hurt as one whom our Lord had overthrown and slain. Confiding in the promises of the gospel, we await with confi- dence and assurance the appointed time when the saints shall be assembled in Heaven to meet our departed mother and sister where we will remain united forever. So may it be.
D. C. Moomaw.
Died January 24, in Lena, Stephenson Co., Illinois, sister SAVINA, wife of Eld. Daniel Fry, (disease, cancer,) aged 60 years, 2 rnontha and 20 days. Occasion improved by the breth- ren, (all the ministeriug brethren twelve in number, of the Waddam'a Grove and Yellow Creek congregations being present,) to a large collection of people, from John 9, 4.
Allen Bayer.
Died in the Silver Creek Congregation. Ogle Co., Illinois, January 4th. Sister MARY A., wife of Bro. Solomon Nalley, aged 57 years, 5 months and 25 days. Fuueral services by Bro. Robert Badger and others, from 2d Corinthians, fifth chapter and first verse.
Also in the same place, Jan. 21, Bro. JOEL; STONE R, aged 26 years, 2 months and 4 daya.i Disease, consumption. He leaves a wife and one child. The subject of this notice was young man of moral principles. A little over year ago he was married, and some three months and a half ago came to the church. The above was son-in-law of Bro. Daniel Zellers. Funera1 services by brother D. E. Price and E. New comer, from first Thess s: 9, 10.
Weep not for me companion dear, You know how I did suffer here, You know that I endured much pain, And that your loss is my great gain.
Tis true I've left you here to mourn, A Jftnd never shall to you return, 4&T3ut, if you're faithful to the end
The God of love will be your friend.
JOHN W. MOATS. Died in Lick Creek Church, January 24, 187'| DORA JANE, daughter of brother Jacob urj sisrer Ann Reiser, aged 3 years, 3 months arj 29 days. Funeral services from Matthew, l[ 2, 3 v., by the writer and brother Jos. itlooreJ JACOB BROWN.!
ADVERTISEMENTS.
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First insertion 12 cts. per line. Every sub- sequent insertion, 10 cts. per line.
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BRETHREN'S HYMN BOOK.
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Sheep binding plain, single $ ,75
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Sent by mail prepaid at the retail price. When ordered by the dozen, add 1 25 i dozen for postage.
The Nkw German Hymn Book. This book will contain about two hu pages and about three hundred hym will be bound with the new English and both together will be sold at the f( prices :
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CONTENTS
The Holy Spirit the great Gift to the
Church 97
The Two Witnesses 101
Christian Husbandry 1(K>
The Author and Finisher of our Faith.. 112
On Prayer. No. 2 114
Remarks 118
Lasting Influence 121
A Call for a Work on Freemasonry 122
Correspondence
Church News 124
Notices 126
Obituaries 127
Daniel Royer, Dauiel Zook, J. .1. Howard, K. Longanecker, J. E. Detnuth, Dan. Wago- inon, Daniel Houser, Jonathan Moser, .1 L. Buterhaugh, John Long, M. Sohantz.
Letters Received.
From D. 6. Varner, [3], Peter Hockraan, B. F. Moomaw, 11. P. Hylton, Win. Bowman, Sam'l Kline, Mary Wood, D. W. Stoner, [2], J. Ficke, J. H. Slusher, John H. Stager, Adam F. Snyder, Tho's. Monce, Dan'l Miller, Reason Maugans, J. B. Brumbaugh, Jas. L. Switzer, Jos. Zahn. [2], Emanuel Slifer, Isaac Earley, John D. Gans, J. Y. Herman, Jos. W. Beer, Jacob Grouse, Wash. Wyland, Dan'l Lorah, John Butterbaugh, Elias Anvil, Ebeu Coe, Win A. Kersbner, J. C. Funderburgh, P. H. Kurtz, N. Longenecker, C. Bucher, John Gans, H. B. Brumbaugh, Andrew Hoffurd, 8. A. Honberger, J. A. Ridenour, S. S. Mohler, L. R. Day, John R. Wellington, Sal. Bucklew, Mablon Moyer, Mary E. Harris. John C. Miller, David Lisher, A. R. Hall, M. E. Reichard, Avarilla Hoover, Adam Hock, Anan Hensel, S, B. Stuckey. C. Gnegy, Israel Roop, M. J. Thomas.
John Arnold. John Green, John Brindle, F. M. Snyder, John Erbaugh, Joshua Schultz, Jacob Crumrine, A. H. Snowbarger, B. F. Moo- maw I. J. Rosenberger, Jacob Thomas, C. Workman, Jacob Reichard, Wm. Sadler. J. B. Diehl, A. J. Hixson, F. P. Loehr, C. B. Bosser- man, Eli Rule, J. Miller, J. Wise, J. Arnold, Henry Dierdorf, J. S. Studebaker, D. P. Say- ler, E. Eby, J- Newcomer, Saul Snyder, Jesse Calvert, J. L Kuns, D. D. Smith, H. Kurtz, C. Bucher, X. Highberger, Jacob Wine, H. Kurtz, Dr. P. C. Musser, Austin Hylton, C. Studebaker, D. P. Sayler, E. Brandt, Isaac Price, Henry Kurtz, G. W. Ferguson, S. R. Zug, J. Smith, E. S. Miller, H R. Holsinger, Dr. D. Smith, B. F. Kuns, W. R. Deeter, Ad- dison Baker.
WITH iMONEY.
From J. A. Ridenour. Daniel Hays, J. W. Gripe, M. Nead, Geo. Kinney, John S. Burger,
A. II. Williard, Jos. L. Parker, Dr. John Stur- gis, Martin Kershner, Lovina King, John Gantz, Geo. Long, E. Stoner, John Planck, Eld. Jacob Miller, [2], J. H. Hockenberry, Isaac Price, E. Longenecker, Sam'l. Burger, Austin Hylton, J. B. Grow, E. J. Sprankle, Geo. Bucher, Wm. Zimmerman, Sol. Bucklew, Renford Hawkins, Dan'l M. Miller, Sam'l. M. Miller, Jonas Crumbaker, Sarah K. Robrer, D.
B. Mentzer, R. F. Rowland, Mills Calvert, Geo. Bucklew, Mrs. E. Ebersole, Sam. Riden- our, M. Summer, D. G. Varner, S. Y. Sauuer, Lewis Glass, Eliz. Broomhall, Geo. Riley, W. E. Roberts, John Knisely, A. G. Black, And. Culp, Lydia Eichholtz, Jesse Peppers, C. Van Dolah. John Ockerman, John Rover.
Publisher's ]¥©te*.
Subscribers removing must always >ci\e as tin- Post Office from which they want the paper changed u well as the office to which it is to !><• sent.
We are about out of Tracts on Feet-washing. We hoped to find a few copies to fill several small orders lately received, but we fear we shall not be able to do even this. If we can't do it we will refund the money.
Subscribers who fatted to get their fir<t num- bers and have informed us have been furnished again. To some we have sent them even the third time. A few lists of names were by mis- take not entered on our mail books at first but were afterward entered when the mistake wa- discovered. We think all is correct now and should any fail to get all their numbers we will send the missing ones again if we have them. Of January and February we. have but a ver> few numbers on hand.
DISTRICT MEETINGS.
The North Western District of Ohio will hold their district meeting, the Lord willing, in the Lafayette Church, Allen County, Ohio, on Sa- turday, the 2lst day of May next, three miles south of Lafayette, at br. J. L. Biker's. Those coming by railroad will be met by the Brethren with conveyance, at Lafayette station, eight miles east of Lima, ou the Pittsburgh, Fort Wayne and Chicago Rail Roud.
A representation by all the churches in said district is much desired, if not possible by dele- gates, by letter.
By order of the Church.
Addison Baker.
Dear br. Henry : Please notice through the Yixiior that the brethren of the Northern district of Illinois intend to meet together in church council, the Lord willing, on the 23d d iy »f May next in the brethren's meeting house at Hickory Grove, Carroll County, 111.
A lovefeast at the same place on Saturday previous. Also a number of lovefeasts in the different arms of the church of Northern Illinois until time of Annual Meeting. The last one at Wadams Grove, btephenson Co. (where the an- nual meeting was held in 1856] on tbo 4th and 5th of June, 2 miles from Lena station on the Illinois Central Rail Road. Leaving ample time to arrive at place of annual meeting on the 6th at 2 o'clock p. m. The brethren going to an- nual meeting are requested to stop with us dur- ing the above named meetings and thus prevent ♦he crowd at place of annual meeting before Monday, the 6th.
NB. The only direct route to annual meeting is via Freeport, Lena, Dunleith, Waterloo. Brethren leaving Lena in the morning nrrive at Waterloo at 2 p. m. Brethren comiug to district meeting will change cars at Freeport for Mount Carroll, where the brethren "ill have convey- ances to place of meeting, 4 miles.
By order of the church in Illinois and Iowa. Enoch Eby.
Ihmcnnnn, March 1st, 1870.
G08PRL
Vol. XX.
APRIL, 1870.
No. 4.
The Holy Spirit the great Gift to the Church.
In an article upon the great want of the crimen, in our last No., we presented the strong con- viction of our own mind, that that want is the holy spirit. In our present article we design to show that a gracious heaven has made it the privilege of the Christian church to enjoy the Holy Spirit with its varied, blessed, and numerous in- fluences; and in view of the many and great advantages that may be derived from it, we may regard it as the great gift to the church. It is true, a portion of the Spirit had been enjoyed under the Jewish dis pensation ; but the privilege of en- joying it in its fulness, was reserved for the gospel times or Christian dispensation. Indeed, so closely was the gift of the Spirit connected with, and so much did it depend upon, the work of Christ that that gift could not be fully enjoyed until Christ's great work was completed. Hence the following language of the evan gelist John: "For the Holy Ghost was not yet given ; tor Jesus was not yet glorified," John 7: 39.
The work of redemption as well as the work of creation required the agency of the Holy Spirit. In the beginning of the work of creation, and when " the earth was without form, and void," and when " dark- ness was upon the face of the deep," "the Spirit of God moved upon the face of the waters." After the fact is stated that "the Spirit of God moved upon the face of the waters,"
we are then informed that God saith " Let there be light: and then was light," Gen. 1: 3. From the sacred history of creation we cannot well avoid the conclusion that there is a peculiar connection between the light that was first created, the light that preceded the creation of "the lights in the firmament of the heaven," and the Holy Spirit that is said to have moved upon the face of the waters. And it is very prob- able, if not morally certain, that the peculiar light that first dawned upon our earth, was an emanation from the Holy Spirit. If this is so, we may regard this divine character as not only the prime agent of all the moral light that heaven has gra- ciously shed upon our dark and ig- norant race, but likewise of that pe- culiar and glorious light which first shone upon our world and beautified it.
We want the reader's mind to ap- prehend, not only the divine charac- ter of the Holy Spirit, but the great- ness of that character, and the dis- tinguished place that it has always occupied in the works of God. It is the third of the three Divine charac- ters which bear such an important relation to all the interests and af- fairs of men, the Father, the Son and the Holy Spirit. Neither the work of creation nor redemption could be completed without their combined power. Each one has his own office to fill — his own peculiar work to do. And as the great work oi human redemption in its objec- tive form, could not be accomplished
98
THE GIFT OF THE HOLY SPIRIT.
without the interposition and aid of all the Divine characters, neither can that work be% accomplished in its subjective form in renewing the human heart, and in re-modeling the human character after the divine original, without the aid of them all. God is love. And in the loving heart of God, the great plan of human redemption was conceived. But the practical development of that conception required the work ot Jesus Christ. Hence the mission of Christ to our earth became neces- sary. And so it is in regard to the Holy Spirit. The enlightening of men's minds, and the sanctification of their hearts by the inspired word, and by the agency of the Holy Spi- rit, are to be regarded as a part, and as an essential part, of the same heavenly system. Men are " alien- ated from the life of God through the ignorance that is in them, be- cause of the blindness of their heart," Eph. 4:18. They want light by which to see themselves as they are, and to know God as he is, and to understand their relation to God and the duties that grow out of that relation. The Holy Spirit then, to adapt itself to one of the many forms of human want, assumes, or rather has given to it by Christ, the char- acter of a teacher. And this agrees with the early manifestation of the Spirit, when it moved upon the face of the waters, and light succeeded. It is true, all the divine characters are represented as being engaged in teaching men divine knowledge, or the knowledge of divine things, as " It is written in the prophets, and they shall be all taught ot God. Every man therefore that hath heard and hath learned ot the Father, cometh unto me." John 6: 45. "We
know," said Nicodcmus, speaking to Christ, " thou art a teacher come from God." And the office of teacher was one of the many offices filled by Christ. In that character ho very frequently appeared when on earth. Concerning the Holy Spirit, Jesus says, " But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you," John 14: 26. But in the teaching of both the Father and the Son, the agency of the Holy Spirit was much used. When the mind of God was com- municated to men through human language, the Holy Spirit inspired that language. " For the prophecy came not in old time by the will of man : but holy men of God spake as they were moved by the Holy Ghost," 2 Peter 1: 21.
It was one of God's purposes of mercy to men, to make the Holy Spirit with its enlightening, purify- ing, and happifying influences, avail- able to all men. But this according to God's plan, could not be done un- til the ascension of Christ, as we have already seen.
The pouring out of the Holy Spirit, or the rich effusion of its hallowed influences, had been promised by God through the prophet Joel, as one of the grand events that were to characterized the times of the Messiah, or the last'days. It is thus quoted by Peter: " And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh : and your sons and your daughters shall prophesy, and your young .men shall see visions and your old men shall dream dreams : and on my servants and on my
THE GIFT OF THE HOLY SPIRIT.
99
handmaidens I will pour out in those days of my Spirit; and they shall prophesy," Acts 2: 17, 18. And Da- vid referring to the ascension of Christ, and the results of that glori- ous event, says, " thou hast ascended on high, thou hast led captivity cap- tive: thou hast received gifts for men," Ps. G8 : 18. The gifts here mentioned, probably refer to the gifts of the Holy Spirit in qualifying men for the various offices in the church.
Our Lord having ascended to his Father, and his work being accepted of him, and he receiving a name above every name, and power cor- responding to that name, all power in heaven and in earth, the great promise was fulfilled, and the Holy Spirit came down upon the waiting disciples, and they were all " filled with the Holy Spirit." And as the moving of that Spirit upon the face of the waters produced a great change in the condition of the earth, light breaking forth from the chaotic mass of matter that previously had been covered with a pall of darkness, so new light, symbolized by the tongues of flame which sat upon each of the disciples, dawned upon their minds, imparting to them clear- er and more correct conceptions of the kingdom of Christ. Their timi- dity gave place to courage, and their carnal views of Christ's government, as it had then been introduced, to exalted and spiritual views of the heaveniy character of that govern- ment. And the immediate effect of the change wrought by the Holy Spirit, was the conversion of thou- sands of sinners : the sword of the Spirit, " which is the word of God," seemed to possess greater power then ever, and killed and made alive
in such quick succession, that was truly astonishing. The spread of Christianity received a new impulse, and new churches were planted and new territories subjected to the au- thority of the ascended Messiah. New life seemed to circulate through the entire church, and even believers seemed to be reconverted, or rather, were fully converted for the first time. And if sinners were converted, saints experienced a great growth in the divine life. And the only ambition among the disciples now was, who could be most like Christ, and who could do the most tor him. "And the multitude of them that believed were of one heart and of one soul," Acts 4: 32. What har- mony, what love, and what bliss reigned among the members of the Christian community! These blessed effects were owing to the presence of the Holy Spirit among them. And that which accomplished so much for believers, was a gift in- deed, a gift worthy of the divine Authors from whom it came. When God gave his Son to the world, his gifts were not exhausted. There was another conferred, which should awaken our admiration and grati- tude. That was the gift of the Holy Spirit.
The possession of the Holy Spirit by believers, is to be regarded, not only as a great privilege, but like- wise as a great necessity. Into it, as well as into the Father and into the Son we are baptized, when we are baptized according to the bap- tism of Christ. And if we are proper- ly baptized into it, we are brought into that relation to it, that secures to us all its blessed influences. The apostle declares that as " many as have been baptized into Christ, have
100
THE GIFT OF THE HOLY SPIRIT.
put on Christ," Gal. 3 : 27. So, as many as have been baptized into the Holy Spirit, have put on the Holy Spirit. And as the putting on of Christ implies an assimilation to his character, and an assuming of his likeness, so the putting on of the Holy Spirit, likewise implies an assimilation to his character, and a manifestation of a spiritual life Hence we have the New Testament doctrine of being born of the Spirit. "Yerily, verily, I say unto thee," said Jesus to Nicodemus, " except a man be born of the water and of the Spirit, he cannot enter into the king dom of God," John 3 : 5. Then the Savior lays down the following prin- ciple : "That which is born of the flesh is flesh; and that which is born of the Spirit is Spirit." Yerse 6 Then when we are born of the Spirit, we are spiritual, or as Paul expresses it, " to be carnally minded is death; but to be spiritually minded is lite and peace," Rom. 8 : b\ The new creature proceeding from such a spiritual parentage, will bear the impression of its spiritual Author. And, according to a law that gov- erns families, the children receive the name, as well as the nature of the parent, so, they that are born of the Spirit, receive his name. The name of the third character in the Trinity of names, into which we are baptized, is the Holy Spirit. Holy is expressive of the character of the Spirit, and also of the charac- ter of all its works. And as the Spirit is called the Holy Spirit. Christians who are born of that Spirit, and who live in that Spirit, and who walk in that Spirit, Gal 5: 25, are also called holy brethren, Heb. 3: 1, and saints, Rom. 1: 7.
A few remarks upon the promi-
nent conditions upon which the Holy Spirit is given, will close our present article. In Peter's reply to certain charges made against the disciples, occur the following words: "x\nd we are his witnesses of these things; and so also is the Holy Ghost, whom God hath given to them that obey him," Acts 5: 32. Here obedience to God or submission to his govern- ment is declared to be the condition upon which he bestows the gift of the Holy Spirit. As the Spirit has not only inspired the divine records that contain God's law, but likewise sanctions that law, it is very plain that all who disobey that law can not expect to enjoy the fellowship and anointing of the Spirit.
Again; it is a part of the work of the Holy Spirit to sanctify believers in the work of redemption, as: "But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salva- tion through sanctification of the Spirit and belief of the truth," 2 Thess. 2: 13. Then as it is the work of the Spirit to sanctify, as a prere- quisite of its presence with us, and of its work in us, there must be, not simply a desire for holiness, but that desire must be the great and con- trolling desire of our hearts. Those in whom that desire exists, are in harmony with the mind ot the Spirit, and he will afford them his aid, and with his assistance the work of sanctification and salvation will be promoted.
Further: Now if our desires after holiness are sincere, we will labor for it, and avail ourselves of all the helps available to us, for obtaining it. Then to encourage the seeker after holiness, to pray for the Holy
THE TWO WITNESSES.
101
Spirit, Jesus uses the following lan- guage and illustration: "If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? Op if he shall ask an egg, will he offer him a scor- pion ? If ye then, being evil, know how to give good gifts unto your children ; how much more shall your heavenly Father give the Holy Spirit to them that ask him ? " Luke 11: 11. If the reader will turn to the parallel text as given in Matt. 7: 11, he will find that instead of Luke's gift of the Holy Spirit, Matt. has good things, as the gift that our heavenly Father will give us. This is very suggestive. The Holy Spirit is in itself a treasury filled with good things. And he that obtains the Holy Spirit, obtains that whose va- lue is far " above rubies"
»We have now stated some of the conditions upon which the Holy Spirit may be obtained. These con- ditions are plain, reasonable, and ► practicable. And as there can be no Christian life without the Holy Spirit, there can be no fitness for heaven without it. Then dear reader, fail not to apply or use the means, which are within your reach, and secure the great gift of the Holy Spirit, a gift among the greatest that heaven has bestowed upon men. This is the Comforter that shall abide with us forever. John 14: 16.
J. Q.
For the Visitor.
THE TWO WITNESSES.
Answer to the following question of an afflicted sister : " What do the two witnesses in Rev. 11 represent, or who are they ?"
While I attempt an answer to this important question, permit m« to say, it is easier to ask hard ques- tions than to answer them. If I therefore fail you will please bear with my weakness and want of knowledge.
The text reads : " And I will give power to my two witnesses, and they shall prophesy a thousand two hun- dred and three score days, clothed in sack cloth." Rev. 11:3. I have heard several opinions given ; I can not adopt them; so the one I hold, and will try to give, you and others may not adopt, and 1 will not grieve if you do not. One opinion makes the old and new testaments the two witnesses. Another makes the word and Holy Spirit the two witnesses. I can accept neither of these. But as this article necessarily will be long, I dare not occupy space to give reasons.
"I will give power to my two witnesses, and they shall prophesy." Thatlis to preach, testify to the truth; protesting against error, supersti- tion and idolatrj\ "Give power." God will bless their testimony, and give them success &c. It is said their number should be two. What can be meant by this? It may mean that they should be numeri- cally two. It so, history informs us there were two contemporaneous lines of witnesses protesting against the papacy, and proclaiming the truths of the gospel. The first line rising up in Novatian about the mid- dle of the third century This was a powerful line of witnesses, though stigmatized by the papacy heretics, yet they were the true witnesses and were baptists. Novatian was the first anti pope; and yet, at that time, there was no pope in the mo-
102
THE TWO WITNESSES.
dern sense of the word. .Robinson says his history is long. But I must be brief. The case in short was this. Novatian was an elder in the church I of Rome. He was a man of exten- sive learning, and held the same doctrines the church did, &c. He
simple and holy/' " They were," says Robinson, "trinitarian bapt- ists." When Constantine came to the throne in 306, their soundness in doctrine, evident unity among themselves, with their members sug- gested to Constantine the property
saw with extreme pain the into- of uniting them with the Catholic ler.V le de ravity of the church, a j church, but this comprehension they tide of immorality pouring into the; refused. " Claudius Sej'ssel, the pop- church, he withdrew, and a great ish archbishop, traces the rise of the
many with him." These became a powerful line of true witnesses to
Waldensian heresy to a pastor named Leo, leaving Rome at this time for
the truth, though termed heretics the valleys." (Benedict.) by the Catholics. Their discipline "In the fourth Lateran Council was stringent. To those wishing to I canons were made to banish them unite with them they said, "If you as heretics, and these canons were
be a virtuous believer and will ac ceed to our confederacy against sin, you may be admitted among us by baptism; or, if any Catholic has baptized you before, by re- baptism;
supported by an edict in 413, issued by the emperors Theodosius and Honorius, declaring that all persons re-baptized, and the re baptizers, should be both punished with death.
but mark this, if you violate the Accordingly, Albanus, a zealous min- con tract by lapsing into idolatry orister, with others, were punished vice, we shall seperate you from our with death for re baptizing. These
community; and do what you will, we shall never readmit you. God torbid that we should injure either your person, your property, or your character, or even judge the truth of your repentance and your future state; but you can never be re-ad- mitted to our community without our giving up the best and only co- ercive guardian we have of the pu. i- ty of our morals." These were the witnesses to the truth, that St. Cy- prian, the most intolerant of all saints, says they were the children of the devil. Dupin says, (( Xova- tian's style is pure, clear and polite; his expressions choice, his thoughts natural, and his way of reasoning just; he is full of citations of texts of scripture, that are always to the purpose &c. &c." " Their manners," says Dr. A. Clark, " were in general
combined modes of oppression led the faithful to abandon the cities and seek retreats in the country, which they did, particularly in the valleys of Piedmont the inhabitants of which began to be called Wald- enses."
The Donatists, an other powerful line of witnesses, appear to have re- sembled the Xovatians; but their origin was about half a century later. They like the former refused to re-admit penitents into the com- munion ; they denied the validity oi baptism as administered by the church of Eome, and re-baptized all who left its communion to unite with them. Osiaiider says: "Our modern anabaptists were the same with the' Donatists of old." And Fuller, the English church historian, asserts " that the baptists in Eng-
THE TWO WITNESSES.
103
land, in his days, were Donatists new dipped." And .Robinson de- clares, " they were trinitarian ana- baptists." Indeed, in many points the resemblance with our German Baptist brethren is so striking, wo must call them brethren. According to Long they were professed ana- baptists. They did not only re- baptize the adults that came over to them, but refused to baptize children.
Here we have two lines of wit- nesses originating about the middle of the third century, prophesying in sackcloth; for we have already seen the sentence of death passed upon them for the testimony, and in the year 413 the Catholics prevailed on Honorius and Theodo aius, emperors of the East and West, to issue an edict decreeing, that the person re baptizing and the person re baptized, should be punished with death. In consequence of this cruel measure, martyrdom ensued; and they became scattered, but for a thousand years after this date, we find them spread in all parts of Europe under different names, but recognized by friend and foes as substantially the same people; and in the middle ot the 17th century, Fuller, the English ecclesiastical historian, says of the baptists that they were " Donatists new dipped." Thus the historical records de- monstrate two con temperaneous lines of witnesses, though numerically they are many ; the reason why the number two is employed may be this. In the Mosaic law two witnesses were necessary to constitute a valid testimony, more did not invalidate it; but with less than two no case could be established. In the gospel the Savior says, " In the mouth of
two or three every word may be established;" more may be admitted, but two are essential. Paul says, "Against an elder receive not an accusation under two or three wit- nesses;" hundredsand thousands will not invalidate; but with less than two no case can be established. Again, the Savior says, " where two or three are gathered together in my name there am I in the midst of them;" many millions will not de bar him, but two are essential to constitute an assembly. Anterior to these Paul speaks of a cloud of wit- nesses, that time would fail him to enumerate. From these truths I conclude that all the faithful are witnesses to the truth. All who have contended and do contend for the faith once delivered to the saints, who protest against error and super- stition are embraced in the phrase 41 My two witnesses," whether they be bishops, elders, teachers, deacons, or laymembers; whether the num- ber be two thousand, or two millions many times multiplied. But when the number is reduced below two, there can be no valid testimony, and the witnesses are then said to be slain. " They shall prophesy a thousand two hundred and three score days." That is 1260 prophe- tical days, or 1260 literal years. To ascertain the probable time the wit- nesses began their testimony, I will suppose the year 1514 as the time the witnesses were slain or killed ; and if in the course of this investi- gation I shall find historical facts to corroborate this supposition, I will offer it as the true time the witnesses were killed. If we date back from 1514 and subtract from it the 1260 years they were to prophesy, we will have the year 254 as the sup-
104
THE TWO WITNESSES.
posed beginning of their testimony. And this being actually the date as near as can be ascertained that No- vatian witkdrew from the church began his testimony against her and corruptions. It is also the date on which Fidus a country bishop in Africa through Cyprian brought the question of infant baptism into a counceil convened at that date. The coincidences are so remarkable that the conviction is forced upon the mind that this is about the time God gave power to his witnesses to prophesy. To follow these witnesses from this time onward 1260 years we are brought to the year 1514; we have a scene of suffering and blood to contemplate that beggars description.
"And when they shall have fin- ished their testimony, the beast that ascendeth out of the bottomless pit (the papacy) shall make war against them, and shall overcome them and kill them. And their dead bodies shall lie in the street ot the great city, which spiritually is called So- dom and Egypt. And they of the people and kindreds shall see their dead bodies three days and a half," &c. This speaks of those who were in this great city spiritually called Sodom and Gomorrah, where also our Lord was crucified, as "they of the people and kindreds and tongues and nations." This language con- veys the idea of representation, and means the representatives from na- tions and peoples. The twelve tribes of Israel had their capital, Jerusa lem, where Christ was literally cru- cified. So a corrupt Christendom had its capital, Rome, where Christ is spiritually crucified and his two witnesses are slain. The only idea ot representation in the middle ages was that of a general council.
During the year 1512 onward to 1514, the great council of the La- teran was held under Julius II., and by Leo X., in the most conspicuous place at Rome. One of the speakers in the concil said, " This is the meet- ing place of Europe." The professed object of this council, we read, was- the exaltation of the church, and the extirpation of heresy and heretics, or in the language of Revelation, "the death of the witnesses." The Waldenses of Piedmont and the Lollards of England were declared at that council to be already exter- minated. The Bohemians, it was said, only remained. The Bohemians were therefore summoned at the 8th session of the council in the year 1513 to appear and plead, in person or by deputy, on the 5th of May 1514, in the forum, or the broad street, or market place in Rome, before the representatives of " all peoples and nations and kindreds and tongues."
These being summoned with a year's notice to appear before the council on the 5th of May 1514, did they do so? Luther afterwards when summoned to Worms appeared and entered his protest in the face of all opposition, and Huss a century before when summoned appeared at Constance, though he was burnt. But such was the depression of the witnesses of Christ at this time, that not one witness appeared, neither in person or by representation on the 5th of May 1514, to testify for Christ and against the superstitions of the Papacy. Not a mouth opened, not a tongue moved. The testimony of the witnesses was suppressed, and the orator of the council, after the heretics had been summoned and no response or appearance made, as-
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cended the pulpit, and pronounced, amid the applause and plaudits of the assembled bishops, " Tarn nemo reclamat, nullus obsistit," — Not one protest, not one opposes, i. e. no here- tic appears, heresy is extinct.
Here we had the witnesses sum- moned with a year's notice to appear on the 5th of May 1514, and on their nonappearance on that day, the council, by a public act writes their epitaph, proclaims their testi- mony finished. This I hold to be the evidence of the death of the witnesses. Their testimony was si- lenced. The two witnesses are slain.
u And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormenteth them that dwelt upon the earth." I open the page of history and read that Pope Leo, the reigning pontiff on this occasion, received splendid gilts from various realms, especially from the king of Portugal, with congratulations that Kome was now supreme, and the pope conferred on that king in re- turn half the Eastern world. At the close of this very council of the Lateran, the most splendid fetes and the most luxurious dinners were given — toasts were drank, eloquent speeches were made, congratulations the most fervent were expressed, &c. &c. All of which prove the cor- rectness of my supposition.
" And after three days and a half the spirit of life lrom God entered into them, and they stood upon their feet.,; In three and a half prophe- tical days, or three and a hall literal years, the witnesses shall revive &c. The council on the 5th of May 1514 proclaimed that heresy was extin- guished, the witnesses were dead.
On the 31st day of October 1517, Martin Luther made the first pro- clamation of the gospel by posting his 95 theses upon the gates of the church of Wittemberg. On that very day, the number of years from 1514 to 1517, is precisely three. From the 5th of May to the 31st of Octo- ber is precisely 180 days; within 2\ days of the half year. Dare we re- ject such a remarkable coincidence as this ?
"And great fear fell upon them that saw them.'' I have no space to follow up the consternation which followed this event. Suffice it to say the pope trembled in his chair. Pope Adrian in A. D. 1523 exclaimed: " The preachers Huss and Jerome are now alive again in the person of Martin Luther."
" And they stood upon their feet." This implies that since the reforma- tion all that bear witness to the truth, and will continue their testi- mony, until one alter the other they will hear the u voice from heaven saying, come up hither. And they ascend up into heaven" &c. You, dear sister, in your great suffering^ in your wearisome days and sleep- less nights are leaving testimony to God's truth. " My grace is sufficient for you; for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me." So said Paul and so may you say. Therefore take pleasure in " infirmities, in dis- tresses for Christ's sake ;" for when you appear to be weak then are you strong.
D. P. Sayler.
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For the Visitor.
CHRISTIAN HUSBANDRY.
" What-oe er a man soweth that shall he also reap." Col. 6:7. In the primary consideration of the above text, christian husbandry pre- sents itself to us, which leads us to consider, first, the sower; secondly, tie soil; third'y, the seed. First, the sower, who is the one that casts the seed, in anticipation of the bene- fit of the expected crop. In hus- bandry he is careful to properly qua- lify himself for the task, that his labor of preparing the soil, securing and casting the seed, may not be fruitless. This same course is a very prudent one for the christian hus- bandman to pursue, in his spiritual vocation. To those who wish to qualify themselves for this " high calling," we dare not recommend, nay we know of no better way, than to study the inscription of the sacred chart; indeed Christ bids his own disciples to " search the scrip- tures." In fact this seems to have been the original design ot God, to place in the hands of his creatures his plain written will, verified by numerous miracles, a complete chain of prophecy, and the writings of holy men, witnessed by his apostles and disciples, that we might not be under the necessity of relying on mysterious doubts, or dark uncer- tainties, relative to correct forms of christian worship.
We then, in this sacred volume, have a full, clear and plain system of worship marked out, fully meeting our wants, in proof of which Paul declares to Timothy, that " all scrip- ture is given by inspiration of God, is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God
may be perfect, thoroughly well furnished unto all good works." This sentiment very beautifully har- monizes with the apostle James, who affirms that " who so looketh into the perfect law of liberty, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deeds." Hence there is no lack on the part of the means, to qualify us for this work; neither can the importance of the work be augmented ; endless felicity at God'a right hand; can there be any thing of more importance placed within the limits of human grasp ?
2. The soil, which we consider to be what is usually termed the heart; but we would rather define it as that property of the mind which is called into action in retain- ing matter which influences our ac- tions. It is known that the soil of our country is naturally barren of vegetation, or that upon which we subsist in civilized localities; but persons locating under such circum- stances immediately engage the ne- cessary process, by which they bring about the desired state of fertility. It is true that spontaneous vegeta- tion does occasionally exist which is highly useful, but the most is pro- duced by labor. Likewise is the soil of the human heart naturally barren of christian graces, or that which supplies the wants of our spiritual hunger; "for the earna^ mind is enmity against God, is not subject to the law of God, neither indeed can be." " There is none righteous, no not one. There is none that understandeth, there is none that seqketh after God, they are al[ gone out of the way." It is the de- sign of the work of religion to bring about a pure fertile state of the
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above barren eondition of the soil of the heart; to subdue those poison- ous plants as envy, malice, strife, &C., and cultivate in their stead the mild and pleasant plants of christian grace, which the soil of the heart will abundantly produce if in the proper state of culture. These are staple products upon which our spi- ritual hunger feeds, and like the staple products of vegetation, they grow on soil that is under a pure state of culture. Evil that has been plowed up by the gospel plow of righteousness, moistened by the heav- enly shed dews of free grace.
We have observed that spontane ous vegetation does occasionally ex- ist, which is highly useful; likewise does spontaneous spiritual plants exist upon the soil of the human heart, even in the absence of the blessed book which proves a great blessing upon the just claim that " where there is no law there is no transgression." But kind reader, with God's divine will before us, and a knowledge of it in our hearts, there can be no application of this truth to our cases; at that decisive hour the judge will be guided by the record kept in " the books which will be opened." It will answer on that thrilling occasion, for the Ho- tentots of Africa, the Japanese of Asia, or the Palagonians of South America, and all those veiled in mid- night heathenism. But we subsist upon the finely cultivated fruits of a better culture. We would not venture our subsistence upon their scanty vegetation; neither dare we venture our spiritual interests upon their claim. Our cases must be de- cided by the scale, "as our good deeds, so our rewards shall be."
The saying of Christ, " This is the
true light that lighteth every man, that cometh into the world," in con- nection with the declaration of Paul, "The grace of God that bringeth
salvation hath appeared unto all men," seem to coincide in sustaining the idea of the universal diffusion of this natural Christianity, as wo for present convenience term it; and while we pen these lines upon this sheet, it but commands our present admiration to observe under vrhat dark and benighted circumstances,, an unseen power conveys intelli- gence to created beings of a suprime being. This intelligence seems tc» have visited the little boy's mind, whose atheistical father was leading him through his garden, and while they were admiring a very beautiful flower, says the little boy, " Pa, who made this flower I" " It was nature, sonny." But who made nature? How sensibly that father's mind must have been impressed to have his own little boy bring such a truth to bear so forcibly on his mind.
3. In the primary consideration of the text, we come to notice the seed which consists of three varie- ties ; first error; secondly truth, with an alloy of error; thirdly truth, the pure seed which John says is "the Word." The enemy of souls finds but little opportunity to sow the first seed; but the second, error with enough truth to make it plausible, has the possession of many minds; it has an extensive culture. Man is too wise ordinarily to be deceived by error; and he cannot be deceived by truth, for there is no deception in it, it comes from a source that cannot lie; but truth and error mixed has got to be such a common resort that it is greatly to be feared. It is the woeful tale with which our mother
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Eve was blinded. It is the seed that was sown upon the precious soil of her heart. And how lamentable the results! What volumes of misery ! What seas of distress have resulted from this sad occurrence. We have but little encouragement in the scriptures to receive any thought but what either directly or indirectly proceeds from the lips of our blessed Lord; nay is it not strictly con- demned? Does not John say, " If any man shall add unto these things, God shall add unto him the plagues that are written in this book." On the contrary, " If any man shall take away from the words of the book ot this prophecy, God shall take away his part out of the book of life, and out of the Holy City, and from the things that are written in this book." Again, " If we or an angel from heaven preach any ofher gospel than that which we have preached, let him be accursed." Not- withstanding these plain thrilling declarations, the popular theology of the present day teaches us, that "as our thoughts and feelings are, so our worship should be." We nowhere find in the sacred volume, where a choice of duties is given to the seeker, neither have we any in- stance in which Christ's followers seemed to seek a choice; but we are bade, " to keep the ordinances as they were delivered to us." In op- position to these testimonies, in op- position to the example of Christ, and the practice of his apostles, yes of a declared law with its reward and penalty; frail man will stand up and tell us that " it is a matter of but little importance." "Its ob- servance is left to our taste." Hence how necessary it is to " believe not every spirit, but try the spirits
whether they are of God; because many false prophets are gone out into the world." And to remember that " Satan himself is transformed into an angel of light."
In husbandry we manifest great care to select seed, first, that will give a plentiful yield; second, that will fully mature ; third, that is pure in quality. These facts should in- duce the seeker to select the precious seed of the word, to cast upon the fertile soil of his heart, for it pos- sesses the above properties in full. Christ says, " These things have I spoken unto you, that my joy might remain in you, and that your j'03* might bo full." In this we have the assurance of an abundance, of a suffi- ciency. Paul also gives the brethren the encouraging assurance that no power, nothing " shall be able to se- parate us from the love of God in Christ Jesus." " In my father's house are many mansions, if it were not so, I would have told you, I go to prepare a place for you, that where I am there you may be also." "I will deliver you in six troubles, and in the seventh no evil shall touch you." These few testimonies out of the many that might be pro- duced, tend to unite in sustaining the idea, of the abundance and suffi- ciency of the Grace of God, and which should prompt us, to have much confidence in our Eedeemer, "the lion of the tribe of Judah."
Having presented the matter which seemed to us involved in the prima- ry consideration of the text, we pro- ceed to notice its secondary consi- deration. The reader has observed that in the primary consideration we made an application of it to our own individual hearts. What- soever we as individuals sow upon
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our own heart8, " that shall wo reap"; but in the present consider, ation wo apply it to the church ) whatsoever the church as a body sows, M that shall it reap." This sowing of the church is affected first, by the agency of the ministry. For present convenience we wish to use the term ministry with an expanded signification, including the laity al- so; based upon the truth, that all preach, either by word or deed. It is a fact that the growth and in- crease of the church is much owing to the extent of her labors. The harvest is in proportion to the amount of seed sown. What is true of an individual member is true of the church ; hence " they that sow sparingly shall also reap sparingly, and they that sow bountifully shall also reap bountifully." It follows then that we ought to be diligent workers in the vineyard of the Lord, inasmuch as we know, "that our la- bor is not in vain which is in the Lord." Brethren should be attentive in filling all their occasions of wor- ship; for disappointments tend to very much impede the church's growth; yes to injure the cause. Not long since, at the close of ser- vice, we had a very pleasant conver- sation with an individual who lived near one point of the brethren's meeting places. From the tone of his conversation, and the distance he had come on that occasion, I in- ferred that he was a seeker, and hoped ere long to greet him as a brother. The brethren having been neglectful of that point, 1 learned a few days ago that this unfortunate man had attached himself to a branch of the popular church of the day. These are unpleasant circumstances for the zealous christian to witness.
While we favor foreign missionary work, or distant calls, we are very much in favor of home missionary work, or calls within the limits of our own immediate field of labor.
The growth of the church is also much modified by the purity of the church. We have observed that the church or people who keep them- selves pure who allow nothing of a defiling nature within their circle of control, who keep the vine properly trimmed, who have but little con- tention witness a pleasant and rapid growth. Christ was an example of purity of whom it is said, by the inspired historian that "guile was not found in his mouth." Paul seems to have attained the same christian grace, as is manifested, when he declares that "if meat make my brother to offend, I will eat no flesh, while the world standeth, lest I make my brother to offend." How devoted Paul must have been, to refuse to eat meat if it should oftend any of the brethren whom he so dearly loved. What a mind of piety he must have possessed. Lamentable it is indeed that there is not more of this sentiment, this feeling prevail- ing now. What wounded hearts and offended leelings now exist which then would not exist. We are unable to conceive tj^e happy results. Humility has also an im- portant bearing on the proper growth of the church relative to which he has assured us that he will reject the proud but give grace to the humble." This christian grace demands the encouragement of every christian. A brother was recently relating to us the interesting series of meetings they held some time ago while being visited by an able brother from a distance. He re-
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marked that the meetings were pleasant, and the results seemingly farorable ; but says the brother, "we shall not invite that brother to renew his visit until he comes more plain, more humbe. We want breth ren who visit us to come plain in the order of the brethren, lest they have an unfavorable influence over our young brethren of which we have quite a number." We feel like giving encouragement to the above sentiment; we need more of this element in the church to oppose the great inclination which there seems to be, to leave " the old paths."
The second agency by which this sowing in the church is affected is the press. That the press exerts a powerful influence over the human mind, that it is a very effectual me- thod cl spreading intelligence, and thus exerting influence, we think the intelligent reader will admit. What a powerful influence is wrought by the press in the political world, also in the medical, and in the agri- culture, and hence why should it not be a means of accomplishing good in the religious world ? But the press must receive our support, their publications must be scattered to and fro through the world ; a few copies scattered around the vicinity of the .press will comparatively ac- complish no good. It is true we have the blessed bible whose perusal cheer our souls; but while we read that, and thereby learn of the pros- perity of ancient Zion, we want our periodicals and thus learn of modern Zion's prosperity. The human mind is fond of reading, and if we do not give it good reading matter it will avail itself of bad reading matter. We are glad to be able to state in behalf of our little branch of the
church that the Gospel Visitor has found its way to every family of members but one within the last year who residing at one side, was overlooked; this coming year we hope to see additions to the list. We have been much pleaeed with the character of the Visitor during the past year; its sentiments have been in harmony with the doctrine of the church and with the senti- ments of our Annual Council. In this way it has a tendency to pro- mote peace, love and union in the church, and as such it deserves our support.
There are branches of the church that do not give the Visitor that pa- tronage that we think Us character justly demands; and we think it is frequently owing to the fact that ministering brethren, brethren of in- fluence do not take that interest in its circulation as they should; for we often need a little urging to do what is our real duty to do volun- tarily.
In the third and last place we come to notice the implied meaning of the text. The reader is aware that it is as important for the bible student to investigate the implied meaning of scripture as its declared meaning. Christ taught, " Blessed are the pure in heart" ; now in this sentiment it is implied that the im- pure at heart are not blessed which should concern us as much as the declared thought or idea; hence the importance of the implied meaning of the text.
" Whatsoever a man soweth that shall he also reap" implies
1. That man is a free agent, free to select the seed he desires to sow. The text simply assures him that the harvest, the fruits of his labor,
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will be the same in kind as the seed he east. G-od's dealings with our first parents in the garden assures us of their free agency, free to obey or violate the law given them, other- wise it would have been inconsistent for God to have given them a law, and they not having the freedom to obey it.
Again, it was said unto the child- ren of Israel, " choose ye this day whom ye will serve : whether the God that your fathers served on the other side of the flood, or the Gods of the Amorites in whose land ye dwell, or the Lord ?" Furthermore, " Come unto me all ye that are weary and heavy laden, and I will give you rest." These texts clearly set forth man's free agency which without producing further testimonies we consider to be clearly sustained? both by logi and revelation.
2. The language of the text stands opposed to the doctrine of foreordi- nation, which affirms that " God from all eternity has unchangeably ordained whatsoever comes to pass." The apostle declares, " whatsoever a man soweth," clearly setting forth the idea that God has left the matter to man's own choice. As interpret- ing, the apostle further adds that "if we sow to the flesh we shall of the flesh reap corruption ; but if we sow to the spirit we shall of the spirit reap life everlasting"; thus giving us the utmost assurance that the character of our reaping will be as the character of our sowing.
This doctrine if true, most em- phatically arrests human responsibi- lity; for if " God has from eternity unchangeably ordained whatsoever comes to pass," he has foreordained the actions of men ; and in acting, we act in the manner he fore-or-
dained, not having the power to act difforently, hence we are not respons- ible beings. In life we are only held responsible for that within the limits of our control. Again this doctrine if true, removes all distinction be- tween right and wrong; for if God has from all eternity ordained what- soever comes to pass, he has fore-or- dained right and wrong, but wrong is sin, and the bible teaches us that "God is not the author of sin"; hence there is no wrong, all right ; all that " God foreordains of his own will," must be in harmony with himself. Further, if this doctrine be true, it renders our consciousness deceptive and false; for in acting our conscience dictates to us that we might have acted differently from what we did act, whereas if " God has from eternity unchangea- bly ordained whatsoever comes to pass," he has foreordained our ac- tions, and we have no power to act differently from what God foreor- dains ; hence we have not the power to act differently from what we do act; therefore our consciousness is false to us. u I have no pleasure in the death of him that dieth," saith the Lord God, " wherefore turn your- • selves and live ye." " As I live," saith God, "I have no pleasure in the death of the wicked." God takes pleasure in that which is wrought according to his will. In the above God declares that he " has no plea- sure in the death of the wicked," but desires that they repent and live; hence God did not foreordain the death ot the wicked, and there- fore " God did not from all eternity, of his own will ordain whatsoever comes to pass." " The Lord is not slack concerning his promise, not being willing that any should perish
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but that all should come to repen- tance." And again, "I know thy works that thou art neither cold nor hot, 1 would that thou wert cold or hot."
In the above texts a state of things is narrated which God did foreor- dain if the doctrine be true, but God desires a different state of things. Would it not be the hight of incon- sistency for God to foreordain a cer- tain state of things, and then ex- press a desire for a different state of things? Hence we conclude that the doctrine of foreordi nation is er- roneous. God's foreknowledge does not amply foreordination; or God's simply knowing a thing does not aid in bringing it about. God creat- ed us free and intelligent beings, yet fallible. The angels are also fallible. Divinity alone is infallible.
3. We notice the justice of God as implied in the text. "Whatsoever a man soweth that shall he reap," is a plain, clear and impartial de claration, a statement by which we may know our future fate. If pious in this life, we may expect pious re- wards. If we converse with God in this life through faith, we may ex peet to converse with him face to face in that future life. If we hold Christ as our friend now, he will be our helper in eternity. But if we treat Christ as an enemy in this life we can not reasonably expect many favors in eternity. Are not these just conclusions ? Do they not pos- sess some property of justice? We think they do. The justice of God is also seen in the administration of bis moral government. He makes no distinction between age, sex, rank nor station in life; all are re- quired to be subject to the same law. His rewards are likewise dealt out
with the hand of justice he shall render to every man according to his works. We may also observe the justice of God in his notice of minor matters ; " for whosoever shall give you a cup ol water to drink in my name, because you, belong to Christ; verily I say unto you he shall not lose his reward." Let us therefore praise the name of God, "who is faithful to forgive our sins.''
I. J. KOSENBERGER.
Loudonville, 0.
For the Visitor.
The Author and Finisher of our Faith*
" Looking unto Jesus the author and finisher of our faith." Heb. 12:2.
In the above text the apostle calls Jesus the author and finisher of our faith. Author is one who creates, produces, invents &c, often applied to writers. Finisher is one who completes. Then my dear brethren and sisters in the Lord, and all who may read this, if we have Jesus Christ as the author of our faith, we certainly have a hope that will not make ashamed. Individuals have often embarked in some enterprise in which they have failed. I know of some who have tried their skill as inventors of machinery, and in many instances have failed. Such certainly, were authors who could not complete or finish. But this is not the case with the author of the faith of the true believer. For he is " Christ the power of God, and the wisdom of God." 1 Cor. 1 : 24. And he tells us, " All power is given unto me in heaven and on earth," and he has shown great power, so that a Nicodemus had to say, "Kab- bi, we know that thou art a teacher
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come from God ; for no man can do these miracles that thou doest, ex- cept God be with him." John 3: 2. But he still manifested more power in this that he has "abolished death and hath brought life and immorta- lity to light through the gospel." 2. Tim. 1 : 10. Blessed be God for the resurrection of the Lord Jesus from the grave. For without this he would not be the finisher. And after all it would still be a failure. And we might be, as sad and gloomy as the disciples which went from Jerusalem to Emmaus. Luke 24 : 13, 30.
But he has proved himself to be none less then the " wonderful coun- sellor, the mighty God, the everlast- ing Father, the prince of peace." Isaiah 9:6. So we can clearly see that all which he begins he is able to finish. Hence the disciples were strong in their faith. And well could Peter say : " For we have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Je- sus Christ" &c. 2. Pet. 1 : 16. Now then if we have Jesus as our author 1 for what we believe and practice, we can have confidence that he will be the finisher of our faith. Paul had this confidence in his Philipian brethren as is indicated in the follow- ing words : " Being confident of tljis very thing that he which hath be- gun a good work in you, will per- form it until the day of Jesus Christ." Phil. 1: 6. And in reference to his own salvation, Paul also had good confidence, " For I know whom 1 have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." 2 Tim. 1: 12. But as there are so many faiths in the
world, we should examine ourselves and see whether wo are in the "faith once delivered unto tho saints." "Seek ye out of tho book of the Lord, and read : no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them." Isaiah 34: 16. "Search the Scrip- tures: for in them ye think ye have eternal life: and they are they which testify of me." John 5: 39. There has been much said and written on faith or on the meaning of the word faith; and after all, it just means to take God at his word. If any doubt this definition, let them read care- fully Heb. llth chapter.
We are sometimes asked, how it comes that there are so many faiths in the world. If all believed in Je- sus and his gospel as we have it re- vealed, we would only have one faith. Paul tells us Rom. 10 : 17. : "Faith cometh by hearing, and hear- ing by the word of God." But since men preach so differently, hence such a variety of faiths. If every minis- ter of the gospel would do like Paul did, Acts 20, not shun to declare the whole counsel of God and be an ex- ample to the flock, &c, we would not have so many faiths. But as it is, error is taken for truth, and truth for error, and all who have not based their faith on the truth have not Jesus as the author of their faith. Repentance and faith in the gospel was the first doctrine that our Sa- vior taught. Paul calls "Repentance from dead works, and of faith to- ward God, doctrine of baptism, lay-
ing
on of hands, resurrection of the
dead and of eternal judgment," the principles of the doctrine of Christ. If then we have sincerely repented of all sin; and believe in Jesus Christ
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as the son of the living God, and as the Savior of the world, and are now baptized in the name of the Father, and of the Son, and of the Holy Ghost, we have now put on Christ. Gal. 3 : 26, 27. And Christ says we shall be saved, Mark 16: 16, but we must prove faithful. The author of our faith commenced the work, and he will finish it with every brother and sister that will not stand in his way. But he tells us, " And whoso ever doth not bear his cross and come after me, can not be my dis- ciple." Luke 14: 27.
" If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Je- sus Christ his Son eleanseth us from all sin." 1 John 1:7. If we have Jesus as our pattern in all our wor- ship, whether praying in the closet, or a stones cast from the disciples, or in the mountain, or whatsoever we may do in keeping the com- mandments, if we keep them as Christ instituted them, we have him as our author. Three things are necessary to the true church. 1st, a pure doctrine; 2d, the ordinances to be kept as Christ has instituted them; 3d, discipline, or good house- keeping in the church. " Looking unto Jesus the author and finisher of our faith." My dear brethren, let us not forget this. Wo are in the midst of a crooked and perverse generation, and in the midst of peri- lous times, and if we do not watch and pray and often M look to Jesus/' we may be lost with a proud and gainsaying world. Hence we shall do well to remember that Jesus "endured
commands "If any man will come after me let him deny himself," &c. This, however, makes the way nar- row, but it is still wide enough if we have become meek and lowly in heart. "Our author was rich yet for our sakes he became poor that we through his poverty might be- come rich." "Faithful is he which hath called you who also will do it." And he is going to make a short work in righteousness on earth : "who will render unto every man according to his deeds. To them who by patient continuance in well doing, seek for glory and honor and immortality: eternal life. But unto them that are contentious, and obey not the truth, but obey unrighteous- ness: indignation and wrath. Tri- bulation and anguish upon every soul of man that doeth evil, of the Jew first, and also of the Gentile. Moses Miller. Mechanicsburg, Pa.
For the Visitor.
ON PRAYER. NO. 2.
In our last we mentioned several of the most important periods of time when prayer is appropriate and essential, but there are other times when it should be not neglected. For instance, during a national calamity such as war, famine, and pestilence. And when our own fa- milies, or ourselves, are afflicted, and] when we are undergoing a severe tempt- ation. In all such cases, and many more that we might specify, we trust all believers remember to pray. It is then
that prayer is eminently profitable and the cross, despising the shame, and! is highly valued by us. But we cannot is set down at the right hand of the 'treat each case at lenght, so, contending throne of God." Our author "lived ourselves with a simple notice of them, a life seperate from sinners," and j we next propose to consider
ON PHAYEK.
115
WHERE TO PRAY.
It is possible we may pray where we ought not, and it being; so we will like- wise treat that part of the subject.
It is just as important that we pray at the right place as it is to pray. To pray at improper places is offensive to lour Lord, and I would not like to say it [was not worse thau to neglect it alto- igether. Thus it was with that class twhom our Master rebuked, who loved to pray where they could be seen of men, and that famous class is, by no means, extinct. The self same spirit that con- trolled the devotions of those parties, has just as many patrons as it had then. [Evil spirits never change, and, until the :human heart is thoroughly purified by a total removal of the curse, they will [always find a welcome home there.
It appears, from the notice which our Savior took of that practice, that it was essential to observe much caution in praying at the proper place at proper times. The phaiisees were accustomed to pray standing in the synagogues. INow we will examine to see wheiein the ievil lay. Was it in the posture they ^assumed ? No, not that of itself. Christ did not prohibit the posture of standing. In Mark. 11: 25., it is writ- ten, "when ye stand praying" &c. Neither was it improper to pray in the isynagogue. The sin then was in their \motive " to be seen of men." So they should not have prayed there at that \time. It would have been perfectly justifiable to have prayed there if they had been alone. They also loved to pray at the corner of the streets. It is understood here that these devotions were intended for private or secret ser- vices. We infer as much from what our Lord says immediately afterward. To pray in any public thoroughfare in secret, that is, standing in a devotional attitude, or even uttering our petitions
| audibly in such a place, was condemned because it secured to them the reputa- • tion of piety when they did not possess it, and exposed even the upright to ! danger of falling into the same tempta- ! tion. The disciples were warned against ' the practice, and a practice contrary to 'it was recommended. "But when thou prayest, enter into thy closet, and when thou hast shut thy door," &c. Matt, b* : 6. What is meant here in the figure which the lawgiver employs, or does he allude to our closet in our houses ? It appears to me that he uses the closet here to represent any secret place. As a closet has no window and only one door, and that required to be closed, it evinces consummate wisdom in our Lord who chose so admirable a means to con- vey his instructions to us.
To give the figure its application we would say, it teaches up to select a place for private devotion, where there is no possibility of being seen by men. " Go- ing into the closet and shutting the door;" thus doubly sesuring ourselves from all intrusion. The loneliness of the forest, the privacy of unoccupied buildings, the secrecy of surrounding hills, the protection ot night's sable curtains : all are christian closets, ad- mirably arranged for so holy a purpose, and with so many convenient places al- ways ready of access, no apology can be offered or accepted, for praying, or es- saying to pray in secret, when we are in the presence of others. If we do we are liable to fall into the same reproach with the hypocritical pharisees even when we do not apparently deserve it. I wish to allude here to a practice that seems to be a very near approach to the pharisaical praying in the syna- gogue, that is kneeling at the seat in the congregation or in the pulpit, on entering the meeting house, and con- tinuing some time in secret prayer. I
116
ON PRAYER.
hope, for the credit of our fraternity, that none of our members have fallen into such a reprehensible practice. That modesty which our religion inculcates will not "permit such ostentatious dis plays of our piety. While we are com- manded to " let our light shine that men might see our good works," yet we are not allowed to let men see us pray in secret, hence no one can say we pray in secret as long as we observe the in- junctions of the Lord. Besides that is not the light that we emit. The fruits of a godly life, as peace, long suffering, patience, gentleness, meekness, &c, are what we are required to exhibit. When we see these qualities and virtues we can very safely assume that secret prayer is not neglected. There can be no rea- son or scripture produced to support the custom, and all truly pious persons will attribute it to a desire " to be seen of men." They cannot do otherwise. The letter and spirit of the scriptures justify the conclusion.
There is another custom (how sadly human customs have marred the statutes of our Lord) which is likewise of a questionable character, that of praying at our bedside evening and morning, in the presence of other occupants of the room. These prayers are intended for secret devotions. They are not public, else the services would be conducted audibly. Public worship is that where- in the multitude unite, or are expected and invited to unite, and the service is performed in an open and audible man- ner. Secret devotion whether offered kneeling or standing imperatively re- quires that we be alone, The object of it is to commune with God exclusively, for ourselves alone, that is, to worship Him purely for the love and affection we bear to Him. There is social wor- ship wherein many engage, u when we neglect not the assembling of ourselves
tegether." There is private worship when we " pray to our Father in secret, and our Father which seeth in secret rewards us openly." Surely he meang by praying in secret that we pray where no person can possibly see us. That is plain from the figure of the closet which he employs. Now I put the question to those that pray at their bedside in the presence of others, do you call it social or secret worship ? 1 cannot call it either without misconstruing the scrip- tures. As I understand them, I think I have fairly and correctly explained both modes above, aod if I have, we will try to find some other name for this.
There are many very worthy persons who love and adhere to it, and it may be, without examining closely, and en- couraged with the hope of amending what is amiss, and also writing for per- sons who love the truth, and wish to grow in knowledge and grace I the more readily and gladly direct attention to this matter. There are many very plausible reasons adduced in support of it: for instance, it evinces a careless and ungrateful spirit to hastily retire to rest like the ungodly without first kneel- ing in prayer, and, as it is observed by nearly all professors it would be infeared that we were not of Christ if we neglecl it, especially, if we were among stran- gers, and, again, it has been blessed to the awakening and conversion of many that would probably without it have continued impenitent. To the first I would answer, no person has a right to judge of my loyalty to the kingdom of Christ by authority of human customs. To the second I answer we need not fear that our relation to Christ will be hid from strangers, for it is impossible to prevent the rays of gospel light illumin- ating our conversation and our actions. If the gospel is in our hearts men will
ON PRAYER.
117
iee its effects in all we say and do. I There cannot but be difference between! as and the world; as Christ was not ofj the spirit of the world, so will his dis-j ciples not be of the spirit of the world. ! And to third apology I would say, how much better it would be to worship' publicly. Say to those present, let us not retire as the unthankful, but let us read a chapter of the book of the law, and then commend ourselves to the protec- tion of our heavenly Father, (provided it was not done before coming to the bed-chamber) and when all are composed in an orderly manner, reverently and trustfully perform the solemn work. Not even the most abandoned could re- sist such an appeal at such a time, and then uncomely and irreverent confusion would be avoided, which cannot allow that concentration of thought and pur-\ ity of motive necessary to a proper and | desired reception of our services. If. we have had a season of family devotion, | and the affectionate and devoted heart desires more intimate and endearing converse with its Maker, let us retire to our bower of prayer, where we can, as the poet beautifully expresses it, plead all his promises, where none but God can hear. Beneath the broad canopy of the starry firmament where angels descend to watch their precious charge and keep their vigils, and where Christ our pattern delighted to pray, let the burden of our spirits soar aloft on the wings of humble, grateful prayer, and I think the results would be infinitely richer than from the custom of praying where God has not promised to hear.
Secret prayer the most abundantly blessed of all is that which we advise most earnestly. We would that every brother and sister all over the wide world, regularly addicted themselves to it. We would enjoy then more of that heavenly peace of which the world
knows nothing, that calm, serene, holy quietude and complacency of spirit, which is so necessary for the perfection of the saints. We would have more brotherly love, more love for the be- nighted souls of our impenitent children and neighbors, less affection for the treasures of the world which rust doth corrupt and thieves break through and steal. We would have little disposition to speak evil of one another, and to talk loosely and disrespectfully of each other. We would have more desire for spiritual conversation. Our seats in the meetinghouse would not be so often va- cant, and we would enjoy them much more than if we neglected this profitable exercise.
It would be very important essentially so to devote stated times to it. We would not say how often. That must be decided by the wants and circum- stances of each one. Daniel prayed, looking toward the temple, three times a day. He found much time amid the weighty and responsible cares of govern- ment, to devote to prayer and thus will all that desire communion with God, find sufficient time.
I am sure we cannot pray too often if we pray right. The converted heart de- plores its want of spirituality. It longs for a close approximation to the divine virtues and graces of the heavenly par- rent which can only be secured by con- stant application to the inexhaustible fountain, and that application made in secret. While social prayer is proper, there is not that degree of assurance and value that belongs to secret prayer. In public devotion there are dangerous and destructive temptations awaiting us, such as to be heard and applauded by men, a desire to excel others, and prais- ed for our eloquence and supposed wis- dom. In private we are alone with God, and a feeling of our individual
118
REMARKS ON PRAYER.
responsibility to him, and of our great inferiority and imperfection take posses sion of us, which are so necessary to make our intercourse profitable to us. These exercises are appropriate anywhere that secludes us from the eye of others. At the plow, at the mill, at the work- shop, iu the threshing floor, in the coun- ting room, &c.
The vast importance of secret prayer is not fully apparent to us until we com- prehend the character of the plan of salvation. The apostle of the Gentiles admonishes us to k'bear our own bur- dens" and to "work out our salvation with fear and tumbling." These scrip- tures show that the plan of salvation "in- dividualizes us. It applies itself to us as though we were alone, the only guilty party. It recognizes each person as re- cipients of salvation on the sufferers of divine wrath. Its primary design is to save or destroy each transgressor or ser- vant, and its ultimate and general mis- sion is to apply to the whole human fa- mily collectively. The design of the Savior in recommending secret prayer, as well as doing our alms and other im portant services, was evidently to im- press upon us the truth of our individual responsibility to him, and when we feel the full weight of this truth, we will re- cognize the value of thi3 form of prayer. "We trust the brethren will ponder our imperfect suggestions, and with us try to avail themselves of this eminently important auxiliary to our progress to sanctification.
There are many places where prayer is required of us, but as we have men- tioned some of the principal ones in our remarks on " When to Pray" it is useless and unprofitable to reiterate them.
We would only exhort that all the faithful devote themselves much to it. Oh, the delightful exercise, the super.
latively sublime and exalted privilege of talking with God. How we should ap- preciate it, and appropriate its incalcula- ble benefits to ourselves. The time will soon come when we can not, need not pray. The ear of mercy and pardon will be closed, the day of grace and I favor will pass away. We will then 'either enjoy the inexpressible and in- couceiveable happiness of the mansions of the faithful in heaven, the fruit of prayer through Jesus blood, or be con- demned to endure the unmixed wrath 'of an insulted and offended God, in that dreadful sea of fire prepared for the | devil and his angels. Brethren pray j mightily in these days of universal and widespread corruption. " Watch and pray lest ye enter into temptation." u Watch and pray, for ye know not in what hour the bridegroom corneth." \u Pray every ichere lifting up holy '.hands without wrath or doubting" ! Ask, oh, cease not to ask and it shall be given you. Ask anything in the name of Jesus, and if it is God's will you will get it. Hear what the unjust judge saith, " I will grant the request of this woman lest by her continual coming she weary me." Our merciful Father is not wearied with our plead- ings, instead of weariness he entreats us to ask him for all things that we need, and he is ready and willing to accept our petitions.
" Brethren pray and holy manna Will be showered all around."
(To be continued.)
REMARKS.
With the general sentiments of our beloved brother and correspondent in this series of articles on prayer, we cor- dially agree, and we are glad he has chosen for his subject a Christian duty
REMARKS ON PRAYER.
119
upon which so much of the success of a Christian life depends. But in his ar- ticle No. 2 and in his remarks on secret prayer, there are some views expressed that we must, however reluctant we may be to do so, differ with him. We wish he could have pursued his subject with- out having expressed himself so decided ly against practices which many have adopted.
We have nothing to say in defence of the practice of kneeling down to engage in secret prayer when we go into a meeting house for worship. But we do think it would be well for all Christians when they enter the sanctuary of God, if circumstances will at all admit of their doing so, to have a season of pri- vate prayer before they enter upon the holy services of the occasion. Who can object to a Christian when he enters the place of public worship to bow his head and his heart before God, and put up a short prayer in secret for God's blessings on himself, on the preacher, and on all assembled on the occasion ? Would it not be well for all Christians to do so? And we cannot but think our brother would commend the prac- tice. We presume he often does it himself. When a minister who appre- ciates the responsibilty of his calling, enters the house in which he i3 to preach, and finds a large congregation of precious souls before him, and re- members that the message he is to de- liver will be ua savor of life unto life, or a savor of death unto death/' and al- most trembles in view of the issues in- volved in his labors, then will he be likely to cover his face in his hands, or bow down his head, and raise his heart in secret prayer to God for his divine assistance. We say in secret prayer, for such it would be, no one knowing the language of his heart to God, but God himself, although some who might
notice him might think he was talking to God in prayer. The brother uses the following language: "Secret devo- tion whether offered kneeling or stand- ing imperatively requires that we be alone." By secret devotion we presume he here means prayer as particular pos- tures of the body are referred to. Now is thi3 strictly correct? We have un- derstood secret prayer somewhat differ- ently. We had thought we could pray to our heavenly Father in secret al- though we may be thrown into a great crowd of persons. We some times feel when traveling in a rail road car or un- der some such circumstances, that the soul longs for communion with God and goes out in search of him, and goes not out in vain. We may hold secret communion with him however public the place may be that we are at.
The brother thinks the practice of praying at our bedside evening and morning in the presence of other occu- pants of the room is of a u questionable character." Our experience and reflec- tion lead us to a different conclusion. We have not only approved of the prac- tice but commended it. We regard the bed chamber as a private or secret place, and the prayer that is offered there by the bedside in the evening and in the morning is not necessarily connected with any thing that prevents it from being secret prayer. Those that observe the practice, observe it as secret prayer, and have adopted the time and place as a general rule for performing secret de- votion. The circumstance that there may be other occupants in the room at the time, is rather incidental than ne- cessary, inasmuch as the most of the time in which we retire to rest or rise up in the morning, none see us but God, the Being we worship. This is the case especially with unmarried persons. And even the husband and wife more gen-
1-0
REMARKS ON PRAYER.
erally retire and arise at different times, and one can then engage in secret prayer without the other observing it. Now when it is made a rule to kneel before God before retiring to rest, and this is done as secret prayer, and done sincerely be- cause we want God to hear and see us, though some "><U may be in the room at the time, we do not think that this circumstance destroys the secret charac- ter of the devotion, l-t makes secret prayer objectionable at the time. The circumstance that we are known to be at prayer, or even seen, does not destroy the secret character of our devotions, or| make our prayer objectionable. The minister who feels at times his heart burdened with concern for the salvation of souls and the cause of Christ, and in his nightly musings, sometimes feels like rising from his bed and getting on his knees before God in the chamber, or to give more full freedom to his feeling retires from the chamber and house to converse with God, and does this fre- quently, though his wife may know for what purpose he rises and retires, does her knowing this, destroy the secret character of his devotions, or render his prayers under such circumstances ob- jectionable ? We think not.
Our brother refers to the case of Da- niel in his remarks urging the propriety of stated times for secret prayer, Dan. 6 : 10. Now if those three times that Daniel prayed every day, were times of secret prayer, and this supposition is probable, then the circumstance that he was seen by others, (for his enemies assembled and found him praying), did not prevent him from performing his usual devotions. He did not pray to be seen or heard by men ; this was an ac- cidental circumstance, he prayed to be seen and heard by God.
In the history of Peter's visit to Cor- nelius we have the following statement :
" On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the house top to pray, about the sixth hour," Acts 10:9. If any person saw Peter go to the top of the house, or saw him praying when there, this would not have destroyed the secret character of his devotion, since he went there to commune with God and not to be seen of men.
We have also the case of Hannah, the mother of Samuel, as one having a bearing upon the subject under consi- deration. " Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard : therefore Elj thought she had been drunken," 1 Sam. 1 : 13. Was not this prayer of this holy woman of God a secret prayer; though made in a public place, where she was not only seen, but where her lips were seen to move ? This prayer was a secret prayer, and not made as the pharisees made theirs " to be seen of men." While the humble worship- per of God is to avoid every thing like ostentation, he is not to be ashamed to call upon God in prayer. It is a very different thing to pray to be seen of men, and to be seen of men when 'pray- ing, even though we are seen when we pray in secret.
We believe it is well when we can do so, to take the words of our Lord in their literal meaning, when he says, " when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is se- cret," Matt. 6 : c} and thus separate ourselves from the world for a time. But the spirit of the precept teaches us to retire within ourselves, and to call our thoughts from every external object, and to' call upon God, and that for no purpose but to be heard by him. And although it is preferable to be alone when we pray in secret, it is not abso-
LASTING INFLUENCE
121
lutely necessary, as we may thus pray when surrounded by companions.
la the beginning of our early Chris- tian life, we endeavored to form habits of piety, aud the practice under consi- deration, that of having a little season of private prayer when we retire to rest tnd when we arise from our bed, was & practice we adopted. Our Christian life has been one of trial and change, and our path has often been beset with thorns and snares. But God has been our helper and support. And the prac- tice of praying at the limes named we have found to be very profitable. Some- times it has been a little cross, but though small, we feel it has helped to prepare us for greater ones. And we must further say, the most devoted, the most exemplary Chrisuaos we have ever known, and those whose godly conver- sation and example we have thought Was worthy of our example, have also found the practice good, and have ob- served it. The insinuation of the brother that the practice obtains because of a want of "close examination " of the subject by those who practice it, does not do this class of persons full justice. TheTe are many thoughtful and intelli- gent members of the church that observe the practice.
We must say again that we are sorry to differ with our beloved correspondent, but we are glad to think that his knowledge of us, and confidence in us sre such, that he will not misinterpret our motives, or take any offence at our remarks. A sense of duty has led us to make them. We hope he will pursue his subject, and that God will bless his labors, and pour upon the church " the spirit of grace and supplications," Zee. 12 : 10. J. Q.
" Go, in thy closet kneeling, Do thou in secret pray."
For the Visitor.
LASTING INFLUENCE.
The beautiful or degraded mark which is left by us in our pathway through life is surely, deeply drawn, and will make iis impress on the mind and character of succeeding generations. Our lasting influence, whether great or small, is strewn to be gathered and im- bibed by those who succeed us; and the acts which we perpetrate in the years of our life, and especially during the period of maturity, are performed and forever.
A blank in society we can not be, though we may be a blot upon the field of virtue and right action, corrupting all who come within the circle of our influence. Whatever degree we may occupy in the world, or how insignifi- cant soever we may be in the estimation of ourselves or of others, our power in the world of mind and of morals is none the less a fact, carrying a molding, formative force upon character beyond the span of our own life. For a man to live independent of the influence of others, or without being a power in the world more or less, is impossible.
The sun sets in the western horizon, but the good it leaves behind will never be lost nor forgotten.
The tree falls in the forest, but it is turned into fuel, and our fires burn the brighter because it grew and fell.
The beautiful flowers bloom and de- cay, yet their fragrance remains long after the wings of time have carried their beauty away.
We live, and we die; but the good or evil which we leave behiud is repeated in the lives of those who come after us. M. V. M.
Let all the heathen wriUrs join
To form one perfect book, Yet Lord, when oace compared with thine,
How mean their writings look.
12:
CORRESPONDENCE.
A Call for a Work on Freemasonry.
In the November number of the Visi- tor of last year, there appeared a brief account of a controversy, that took place between br. Quinter and elder McKin- ney, on the consistency of Masonic prin- ciples with the principles of Christiani- ty. This was read with some interest by the patrons of the Visitor with us; this interest has been increased by a visit to our church by a brother who was present at the occasion.
We have been conversing with the brethren on the propriety of a defense of that article of our faith, (as nothing of the kind yet has ever been circulated by the brethren,) and we received their unanimous judgment in favor of the measure.
We therefore are very desirous to have br. Quinter to publish a work, clearly setting forth our views as a church in opposition to Masonic prin- ciples.
We believe the circumstances and the age in which we live not only justify, but demand such a course.
We would further say, that if br. Quinter has any doubt, of disposing of a sufficient number of copies to compen: sate him for his labors, let a brother or two in each church district solicit the names of those who would be willing to take a copy, and let them report the same to br. Quinter; this would place him on safe ground and do injustice to no one.
We would be glad to hear from others who feel interested in this matter. Yours in love,
I. J. R.
Loudenville, Ohio.
"The thing that hath been, it is that which shall be: and that which is done, is that which shall be done : and there
no new thing under the sun."
(Correspondence.
New Cumberland, Ind., ") February 26th, 1870. J
Editors Gospel Visitor :
Dear Brethren : I have been a reader of the Gospel Visitor from the fifth volume to the present. It has ever been a most welcome Visitor to me as it ever comes laden with rich and good counsels drawn from the gospel, full of encourage- ment for the pilgrim on his way to Zion. May the Lord prosper your ef- forts to do good, and for the spread of the gospel is the prayer of your humble brother.
I sent you my name some time ago, and enclosed you will find 81.25 to pay for this year's subscription. I will also send you some obituaries which you will please publish in the Gospel Visitor. By so doing you will much oblige the parents of the deceased.
Isaiah J. Howard.
We thought for encouragement to the brotherhood we would give a short de- tail of our mission of fifteen days in Carroll and Grayson Counties, Va., and Ashe County, N. C. We had eighteen meetings, preached the funerals of thir- teen persons aged from nine months to eighty one years old, and baptized nine persons, four of whom belonged to other denominations. They confessed to us that they were in the wrong pew, that their churches did not comply with the word of God. They thought that all true believers in Christ should follow the rule laid down by Jesus Christ the pillar of the church. But brethren and sisters, we find in our travels many per- sons that say that the brethren are right in their faith according to the gospel, but being so much attached to the things of sense and time, they cannot yield to
CORRESPONDENCE.
123
the spirit of the Lord and follow hiua in his foots'eps.
We had one love feast on our mission
ith sixteen sisters and four brethren with many spectators who seem to have
great desire to see the whole order of the ordinances of Go 1. We had quite season of rejoicing throughout our love feast to think that we had found some few in this world who have been made willing by the power of the Word nd Spirit of God to accept of the terms Dffered unto the children of men while it is called to-day to assemble round the table of the Lord to partake of the jroken body and spilt blood of the Lord n the presence of a frowning world. Brethren in the ministry, let us all labor with the word for if we only can turn 3ne sinner from the error of sin in fifteen lays, our labor will not be lost in eter- nity.
J. H. S.
Floyd County, Va.
I left my home on the 10th of March expecting to have the company of br. Isaac S. Studebaker, but his wife being lick at the time he could not go. Hence [ took the cars at Fletcher at 8 : 28 A. M. for Urbana \ there took the Broad fjrauge R. R. and got to Ashland at 2 P. M. Stopped a few hours with the brethren there and then passed on to .;West Salem. Staid all night with br- Malon Myers. Next morning he took we to the Wayne county church meet- ing there at 10 o'clock A. M. In the ifternoon went to the house of brother Henry Worst and took dinner with them. In the evening he conveyed me
& Ashland. Had meeting in the Dis.
i 3iple Church. Though very rainy had
write a congregation and a very pleasant
meeting. Next morning conveyed back
to the Wayne county church where we
had meeting in the afternoon of that
day Conveyed by brother Flack to his house on Killbuck near their meet- ing house. Meeting there at night and next day ( being Lord's day meeting) at 10 o'clock. Had very good atten- tion and pleasant meetings. On Sab- bath evening conveyed by br. David Myers to his house in Medina county, near the church house of the Brethren, where we had three pleasant meetings. On the morning of the 15th was con- veyed by brother Shoop to the Breth- ren's meeting house near brother and elder Joseph Rittenhouse. Had two meetings there though it was very stormy and we had quite a refreshing from the Lord. On the morning of 16th was conveyed by brother Samuel Garver to Wellington on the C. C & C. R. R. At Columbus called to see the agent with whom I have made half fare ar- rangements for the brethren and sisters. Get home safe on the morning 17th, found all well, thank God, as* my wife's health has much improved. Found the church in a middling good condition. My thanks to the brethren for their kindness. May God's blessings be given unto all. Amen.
H. D. Davy.
Dear brethren : Being a member of the Standing Committee of last A. M. last spring and as the brethren think it to be the duty of every member of the said committee to explain himself, I will also say I am none of those that disclaim having anything to do with the forbidding of the report, and I thought that the brethren of the said committee all agreed not to have the Report. May the grace of God, the love of Jesus Christ, and the communion of the Holy Spirit be with us all.
Yours in love
David Gerlach.
Mt. Joy, Pa.
124
CHURCH NEWS.
3jtor8 from the (^hurthra.
Manor Church, Mn., | February 25th, 1870. j
Editors of Gospel Visitor.
Dear Brethren. As news from other districts of the church is interesting to us, we thought it might be interesting to some of our dear brethren and sisters to hear how we are getting along here, in our little district of the church. For a considerable time things looked rather gloomy, not many coming into the church. Bat during the present winter we have had visits by some of our dear brethren who labored among us faith- fully and successfully, and the clouds have passed away, and the sky has be- come more clear. Our breth-en Moses Miller and Adam Beelman, from Cum. berland Co., Pa., paid us a visit in De- cember, remained one week, had two meetings each day, by which the people seemed to become much interested.
Br. D. F. Good, of Franklin Co , Pa , came to us on the 12th inst, remained six days, had two meetings each day. Brethren J. D. Trostle and E. Stoner passed along at the same time and stopped with us one day. The Lord blessed the labor of our brethren to the conviction and conversion of precious souls, and a considerable number were added to the church. As the last A. M. thought it not advisable to give the exact number of members added in no- tices like this, we would only say, that about thirty became willing to follow the Savior into the £ owing stream, and enter into covenant with God, to live faithful until death. May the Lord bless our dear brethren for their labor, and may they be amply rewarded in the resurrection of the just, is our prayer. Jacob Reich ard.
Salomony, Tnd., ) Feb. 21st, 1870. ) Br. Quinter : When we started at ! Antioch, Ind., on the 10th of Feb., a$ iyou perhaps will recollect, the arrange- jments were, for Br. Daniel Smith to gd along to the Salomony congregation on la visit of love. He complied with the arrangement, and together with Elder Samuel Murray, held a series of meet* ings continuing from the 11th to the 14th of the present month. We had a joyful season together. The Lord ma- nifested himself among us, and blessed the word preached to the conversion of sinners to God. Seventeen precioui souls were added to the church, and al- together we had a season long to be re- membered.
Yours in the bonds of love,
A. H. Snowberger.
Editors of Gospel Visitor : Brethren, I will give a brief account of a journey to Mifflin and Blair Counties, Pa.
I left home on the 7th of January for Lewistown, Mifflin Co., Pa. The Dry Valley congregation was the first place of labor. I remained there six days, and had a very pleasant meeting with the brethren. Indeed, I think our meet- ing rather a model meeting. The order and interest were very commend ible.
From Dry Valley, 1 was taken to Spring Run congregation, and remaiued there five days, and had a very good meeting. The members of the Spring Run congregation are alive and active.
On the 21st I came to Tyrone, stopped with br. Henry R. Holsinger over night, and had a very pleasant visit. On the 22d I came to the Clover Creek congre- gation, and remained there until the morning of the 26th.
I arrived at home the evening of the 27th and found all well. Thanks to God for his abundant mercy. And ma
CHUUCH NEWS.
125
ly thanks to the dear brethren and si3- ers for their kindness to me. Although e did not see great results from our abors, by seeing sinners converted, we hink the brethren and sisters were coi- led. There were some added by b?p- ,ism, and others almost persuaded to be Christians. May God help them to moose the " good part that shall not be ;aken from them."
John Wise. Scenery Hill, Pa.
Milfoed, Tnd. ) March 8th, 1870. } Dear Brother :
As you desire church news, I will sead you some. We have had meeting here for iwo weeks, and over fifty were added by bsptism. Then I went to brother Jacob Berkey's dis- trict, where we had meeting one week, and over forty were added to the church. I then went to br. Whilmore'g congre- gation, and there was meeting there about two weeks, and at this meeting there were over twenty added to the church. 1 then went to Michigan and held a few meetings and here there was baptism pevibimed. At these different meetings there were added over one hundred and twenty persons to the dif- ferent congregations. And since those meetings closed there have been over fifty more added. I came home March 6th, and found all tolerably well, thanks to the Giver of all good. Yours truly,
Jesse Calvert.
Dear Editors : Having been a con- stant reader of your paper much devoted to the truth, I prize it dearly, as it con- tains much solid reading, and such as is, I think, edifying to its readers. And it also gives us considerable church news which I love to hear and learn that the
ark of the Lord is moving on with suc- cess and that the brotherhood is spread" ing throughout God's earth in these dark and doleful times.
A few brethren of us that have chosen the West as our future home to plant the true religion and worship of the great Jehovah, emigrated to this part of the country last fall, to Dallas county, Iowa. There were 14 members of us who came, and there were four living here when we came. We appointed the 13th day of November last for a meeting, and organized a church. At present we number twenty three We have one speaker, br. C Long, who is well known throughout the fraternity of the breth- ren. We have also one deacon. And there is a good prospect of having a large church here before long. Our doctrine is strange to many people, yet they give the best attention to the word taught them. We desire the prayers of God's children in our behalf, that we may be successful in building up the cause of Christ, for which he suffered and died.
Your humble servant,
John B. Diehl.
Adel, Dallas Co.} Iowa.
Berrien Congregation, ) February 22nd, i870. j
We are progressing finely. There is a great earnestness and zeal manifested in the prosecution of the work of the Lord by the Brethren, David Miller, Jacob Cripe and James Miller, all of Portage Congregation, at the helm. We number about 150 in this arm or branch of the church. Two years ago our number was small.
A. J. Ingleright.
J. Quinter:
Dear Brother. The brethren have had meetings for about
126
NOTICES.
three weeks, and the Lord has blessed their labors and quite a number was baptized and there are several more ap- plicants. Among the number added to the church were Methodists and Luther- ans. Our church has not had such an increase since its organization. May the work of the Lord go on and Zion prosper.
Yours in Christ,
J. L. Kuns. Cerro Gordo, III.
JtofiffB.
Notice is hereby given to all the churches comprising the Northern Dis- trict of Indiana and Michigan, that our next District Meeting will be held, the Lord willing, with the brethren at Sugar Grove meeting house, 3£ miles south east of Elkhart, on the 5th day of May, 1870.
Jesse Calvert, Clerk.
Eastern Ohio District Meeting. This meeting will take place, the Lord will- ing, Tuesday, May 24th, 1870, accord- ing to appointment at last district meet- ing in the Mahoning Church at 10 o'clock A. M., 8 miles northeast from Columbiana Station on P. F. W. k C. R. R., where brethren will have to ar- rive with the noon train on the previous day (Monday,) and in ordrer to secure conveyance from the station to the meeting house, it will be necessary for the brethren, who intend to come by railway to send at least two weeks pre- vious notice of their coming, so that sufficient conveyance may be provided. Direct letters to Jacob H. Kurtz, New- Middletown, Mahoning Co., Ohio.
By order of the church,
D. J. Peck, Clerk of the last Dist. Meeting.
HALF FARE ON RAIL ROAD
The Pittsburgh, Cincinnati and St. Louis Railway Co. have agreed through through their agent to pass all our brethren and sisters who may attend the Annual Meeting to be held at Waterloo, Iowa, on the 6th of June, 1870, back free over their R. R. upon the following condition : provided we pay full fare from the point we got on their R. R. to Chicago. Clergymen and all if they want to come back on the return ticket they will furnish us, must pay full fare. To make sure work I am getting tickets with the agent's name to them. The Tickets will be at the A. M. for distri- bution.
Now take notice this railroad is called the Pan Handle Route. The agent says he will have some trouble with other companies, but we shall have no trouble if we follow their directions. The places along the R. R. are Pittsburgh, Steu- benville, Coshocton, Newark, Columbus. At Columbus you change cars for Chi- cago. Now (so you may know you are going right for free pass back) the places are Urbana, Piqua, Covington, Union, Logansport, Chicago.
Now if any of the brethren or sisters want to stop in Columbus, Ohio, a little while as you come in from the East walk right on at the west end of the depot right across the street a little to your right you will see the Exchange Hotel. Very good fair and moderate bills. I have an understanding with them to that effect.
Now, dear members, if you want to visit long on your journey you must do it before the time of meeting, if you want to come back free, for they will only give us 4 or 5 days after the meet- ing to return.
H. D. Davy.
Casstow7i, Miami Co., 0.
OBITUARIES.
127
If the Lord will, the brethren pur- ose holding the district meeting for he district of West Virginia, with the brethren, in Sandy Creek congregation, Jreston county, on the loth and 14th f May next. An invitation is exteuded o those who may wish to be with us lpon that occasion. Those who may ish to correspond with reference to the neeting will address the writer. By irder of the church.
James A. Ridenotjr.
Brandonville, W. Va.
A Request.
Brother Quinter: Permit me, through your columns, to request brother Benja- min F. Mooinaw, of Virginia, to do me the justice of publishing my letter to him, from which he gave an extract in the March No. of your paper, entire, or at least all that refers to the Reporter Mutter. By so doing you will much oblige.
Yours truly,
H. R. HOLSINGER. Tyrone, Pa.
Tha District Meeting for Missouri will be held (the Lord willing) in the Walnut Orejk congregation, Johnson 30iinty, on the 13th and 14th of May, 1870. A general invitation is hereby extended to the brethren and sisters to be with us at that time, and especially [do we crave the presence of the laboring [brethren, not only from Missouri, but jalso from other States. Those coming Iby R. R. will stop off at Center View, where they will meet with conveyances to the residence of the brethren. They will please give the time of their arrival, |if they wish to reach this point before the time of the meeting. By order of the Church.
Address A. Hutchison, Center View, Johnson Co., Mo.
OBITUARIES.
The District Meeting for the District of Kansas will be held, the Lord willing, at the Brethren's meeting house in Ozaukee, Jefferson County, Kansas. It will commence on Saturday, April 16th and continue over Easter, business to commence on Monday, the 18th. It is hoped, that all the churches will be re- presented. Brethren from the East are invited to be with us. All who may come by railroad via Kansas City or Leavenworth, will stop off at Medina Station on the Pacific R. R. All breth- ren will be met on Saturday at the above named station by informing any of the undersigned. By order,
Jos. M. Elliott. Cooks Ford.
C. Holler.
David Priddy.
John H. Replogle. Ozaukee, Jefferson Co., Kansas.
Died in tho upper Cumberland church, Pa., February loth, Bro. HEZEKIAH YOTER, aged 54 years, 6 months and 18 days. He was universally respected by all who knew him for his morality and his honesty, hut he delayed to become obedient to the Gospel until last fall, and since he was a very zealous brother. He leaves a widow (a Sister) and 4 sons and 2 daughters to mourn their loss. Funeral services by Elder Daniel Heller, Daniel Hollinger, and the writer, from the 2d Cor. the last 2 verses of the 4th chapter, and the first part of the 5th chapter.
Johx Brindle.
Died February 8th 1870, in the Lower Cum- berland Church, Pa., sister RACHEL MOHLER, wife of br. Samuel Mohler, aged 55 years, 1 month and 13 days. Funeral services by br. Adam Brown, from Rev. 14: 12, 13. The de- ceased was a sister to the writer.
Moses Miller.
Died November 10th 1869, of lingering dh- oafl«, Bro. CONRAD STUTZMAN of Desmoines City, Iowa. He was born in Pennsylvania, Oct- LOth 1303, and raised in Ohio. He was there married and then emigrated to Indiana in 1830, from there to Iowa in 1846.
Funeral services by brethren. N
G. R. Baker.
Died February 20th 1870, in the Piper Creek congregation, Miami Co., Indiana, Sister ELI- SABETH ERBAUGH, wife of Brother Philip Erbaugh, aged 39 years, 1 month and 12 days. (She was a daughter of our old friend Jacob Marken.) She was a very exemplary member, ever ready with open hands and a kind heart to assist the needy. She leaves a kind husband and 4 children and a great many friends to mourn the loss of a faithful companion, a loving mother, and a good neighbor. Funeral dis- course by the Brethren from Psalm 116 : 15 to a large and attentive audience.
John Erbaugh.
Died in Delaware Co., Ind., Dec. 11th, 1869, MAGGIE B., daughter of br. John and sister Elizabeth Hoover, aged 2 years and 8 days.
Also on the 13th of the same month, in the same family, MARY H. HOOVER. These little ones were suddenly called away from their earthly to their heavenly home. These children
X
128
OBITUARIES.
were both buried in the same grave. May God | Died in Carroll Co., 111., ATHEL ADELLA eomfort the hearts of the dear parents, that they 1 MEYERS, daughter of friend Wm. and Martha may not mourn as those without hope. Funeral Meyers, on the 17th of October 1869, aged 1 services by br. John Studebaker and the writer ] year, 3 months and 19 days. Funeral occasioa from 1 Thess. 4 : 13, to a large and attentive ', improved by Elder Jacob S. Hauger.
T.M.n j TTntTATjn Died 'n Waterloo, Iowa, on the 24th of No-
A Irember 1869, GEORGE K. RHODES, son of
Died in the Beaver Creek church, Rockingham i friend Jacob Rhodes and wife, aged 9 years, 9 Co., Va., Feb. 7th, Br. JOHN STOCKS, in the months and 14 days.
fiftieth year of his age. The occasion was im- Algo on the 26th of November, JOHN A- proved by the brethren from 2 Sam. 14: 14, in RHODES, Bon of same parents, aged 16 years, the presence of a large concourse of people. j 3 months and 8 days. The parents are mem-
rr Mi°J2 ^e/ame place, Feb. 20th, Br. ABRA- 1 bers of the Evangelical Association. Funeral HAM CLICK, in the seventy third year of his j dhsc0UT9Q delivered in the Waterloo hall by El-
age. Services 7—11.
by the Brethren from Heb. 4:
Jacob Thomas.
Died in the Danville church, Knox Co., Ohio, July 9th, Br. PETER CONKLE, aged 32 years, 7 months and 3 days. He wag a speaker in the first degree, and promised fair to be a useful preacher. He left a widow and 4 children to mourn their loss. Funeral service by br. Ed- nJnster from Rev. 14 : 13.
Also in the same place, Oct. 13th, 1S69, Br. JOHN L. WORKMAN, aged 48 years, 4 months j released of all troubles and trials. Her husband and 1 day. He left a widow and 5 children to ( and dear children are left to mourn and weep mourn his loss. Funeral service from 2 Cor. j the loss of a kind mother and near and dear 5 . 1. companion. Our beloved brother now desires
der Jacob S. Hauger from Prov. 14 :
Died in Eel River Congregation, on the 15th of November 1869, our beloved Sister ELISA. BETH, wife of Daniel GARBER, aged 39 yeara nnd 1 month. She left her afflicted husband in a pityful condition who had a fall last June from the purline plates down on the thrashing floor and broke his arm and bruised his hip so that be has not been able to walk since without crutches, and now bereaved of his dear compan- ion ; but we hope the sister is now at rest and
Died near De Graff, Logan Co., Ohio, Sister REBECCA ROOF, daughter of br. John and sister Barbara Snyder, and wife of br. John Roof. Deceased aged 22 years, 6 months and 4 days. She leaves a k»nd husband, one child, and many friends to mourn her loss ; but we hope their loss is her great gain. Funeral ser- vices by Elders Jos. Kauffman, Abram Frantz and J. L. Frantz, from Prov. 14: 13, to a large and attentive congregation.
Died in the Chippaway Church, Wayne Co/ Ohio, SUSANNA LOCHER. wife of John Locher' on January 11th, 1870, of Rheumatism, aged 74 years, 6 months and 11 days. Funeral services from Rom. 6: 22 and 23 by John B. Shoemaker.
Died in Manor Church, Washington Co., Md., on the 14th January, Sister ELLEN LEARY, in the 34th year of her age. She was an exem- plary and pious sister, lived a life worthy of imitation. A short time before she died she called for the Elders of the church, and was anointed "in the name of the Lord" by Elders Moses Miller and Adam Beelman who were with us on a visit of love. Funeral service by Br. D. Long from Rev. 22 : 14.
J. Reichard.
Died at the residence of Br. Joseph Garber. near Tipton, Cedar Co.. Iowa, Oct. 26th 1869. Br. ABRAHAM GARBER, aged about 100 years. He was a Deacon in the church for over 69 years. Funeral discourse by Br. Samuel Musselraan, from 2 Timothy 4 : 7, which was selected by the old Brother before he deceased. David Brower.
Died in Poplar Ridge congregation, Defiance Co., Ohio, on the 5th day of February 1870, DAVID LEHMAN, son of Br. Henry B.^nd sister Catharine Lehman, aged 2 years, 2 months and 9 days. Funeral occasion improved by Br. Aaron Berkeybile and William Nofringer to a large assembly of people from Mark 10 : 13 — 16. Jacob Lehman.
the prayers of God's people in his affliction and bereavement, so that he may be able to bear up in his distressed condition. S. G.
Died in Little River Church, Floyd Co., Va., November the 4th, 1869, our much beloved sister ELISA, wife of br. John SPANGLER* aged 36 year6, 5 months and 29 days. Sister Eliza was afflicted for 5 years with palsy so that she did not walk in that time. Buth with all her afflictions that she had to undergo her faith was strong in the Lord looking forward for that crown after death. She entered into the church at an early age and was a faithful sister until her death. She died with a smile on her coun. tenance. She leaves a husband (a minister), 6 children and many kind friends to mourn their loss. We have the hope that our loss is her great gain. Her funeral was not attended to at her burial on account of communion meeting in the county at the same time.
Died in West Fork church in the above named county, in the month of September 1869, sistei SARAH REED, aged about 80 years. She suf fered a long time before her departure. Sh» leaves a husband (not a member of the church, and several children to mourn her loss, hope our loss is her great gain.
J. H. Slusher.
Died in Milford, Kosciusko Co , lnd., Feb 14th, 1870, Br. MICHAEL HANEY, aged 61 years, 10 months and 9 days. Br. Haney wa sick for about six months. He bore his afflic tions patiently and left this world in hopes 0 an immortal glory. He leaves a widow and si. children to mourn his loss as an affectionat husband and father. He was followed to hi last resting plaee by a large concourse of rela tions and friend". Funeral discourse by bi Moses Hess from Rom. 8:1, to an attent:v| audience.
John Arnold.
[Companion please copy.]
Wi
lilt- brethren "i tlu- (.iiii<.u Church i expect 'i> hold their loveleast. tin- Lord trillion.
Iltfa and 1 2th ol 1876 'it tin- houfe
Henry Snjder, near Osnaburg, St. irk I A general invitation is extended to nil the mem her.-, and e^pec-in I i y t(» those who labor in the word. By order of Liu- uhurch.
D. .). I»R< K.
March 17th 1870.
NEW OFFER.
We have still some "t volumes Itf. 17 A. 18 on hund. and we now make the following new nfl'er:
For one subscriber for the present [2<lrh] vol- ume and £1.25. one of the above volumes will he sent.
• We have printed hut a limited number of the first three mimbei> of present volume, and have now but tew back N«>s on hand. Tbo*e who want the full volume should send without delay.
When back volumes are wanted it must al- ways he stated, and if to be sent by mail, ten vents per volume must he sent for postage.
Larger amounts, when convenient can he sent by Post Office Order made payable at Day- ton. Subscriptions, and all business letters pertaining to the "Visitor" address to
H. J. KURTZ.
Dm/ to it. 0.
Books on Freemasonry
MASONRY. By President Finney. "A clear, candit and Christian discussion of ibis subject.*' Price $1,011.
LIGHT ON FREEMASONRY,
By Elder D. Barnard.
To which is appended
A REV ELATION OF THE
Mystsries of Odd-Fellowship,
By a Member of the Craft.
The whole containing over five hundred pages, lately revised and republished. Price $2.00.
The above books sent postpaid *t annexed prices, Address H. J. KURTZ. Dayton. O.
We will furnish Webster's Dictionaries, either the " Unabridged " or the "Nitional" edition nt regular prices. We also furnish Smith'* Bible Dictionary. Price, leather (library style) So. 50.
BRETHREN'S HYMN BOOK.
New Edition. (Containing between five and six hundred paires. Mid over eight hundred livinus.)
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Sent by mail prepaid at the retail price. When ordered by the dozen, add 1.25 pei dozen for pontage.
The Nkw Gkrman Hvmn Book. This book will contain about two hundred pages and about three hundred hymns. It will be bound with the new English book; and both together.will be sold at the following prices :
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W hen several dozen are wanted, it is best to have them boxed. A box containing five or six dozen will cost about fifty cents. This should be added. Books sent in this way should be sent by express. Express charges can be paid at the office to which books are sent.
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Those who are prejudiced against anything new should know that Dr. Fahrney's Blood Cleanser or Panacea was used in practice by old Dr. P. Fahrney of Washington county, Md., as far back as I7S9. It is now put up in bottles but the medicinal properties are the same. Unlike anything else in market it can he taken with benefit in all diseases from a bad (-old to a violent fever, from a ringworm to a bad case of scrofula or cancer. Infants can take it as well as the aged and feeble, and sells readily wherever it is known. Will be sent upon the most liberal terms to those who will introduce the same among their neigh- bors. .Many have done well by ordering.
The Health Messenger will be sent free lo any address For particulars address Dr. P. Fahrney. No. 30. North Dearborn St . Chica- go. III.! or Dr. P. Fahrney's Bro's & Co., VVavnesboro, Pa.
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Part in English characters 1.75
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hound :2~>
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To sell the only Complete Unabridged Peo- ple's Edition of
Dr. Win. Smith'*
Bible
Dictionary.
It contains over l.OOo closely printed, dou- ble-column pages, and is illustrated with over •200 engravings, and a series of tine, authentic maps.
This DICTIONARY embodies the results of the most recent study and research of over sixty of the most eminent Biblical scholars Clergymen of all denominations regard it as the bent work of the kind ever published. and one which ought to be in the hands of every Bible reader.
It is a great library in itself The labor and learning of centnr. s are gathered in this one volume, to throw a clear, strong light upon every page of the inspired word. Agents are meeting with unprecedented snccese One reports 55 orders taken the rirst three davs of his canvass; another 76 in two davs; another 212 in ten days ; another 29 Dictionaries nm\ 28 of our large Family Bibles in two half days.
Send for circulars with terms, testimonials, and a full description of the work. Address
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Mjclopedia
r
Containing the United Counsels and Conclu- sions of the, Brethren at their Annual Meetings, See. By Elder HENRY KURTZ.
HKTY<.
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Of those bound there are but few left, and as the " Macks" are out of print, when' these few are disposed of, hence friends who wish to have a copy, had better send order- Of i he Encyclopedia in pamphlet form [with- out Mack] we have yet some uinre than of the bound ones, and to have them more spee- dily spread throughout out brotherhood, u e will reduce the price, and semi them postpaid for seventy Jirs cents ($0.75 ).
Address HENRY KURTZ.
Colimriana, Columbiana Co.. O.
TO THE BRETHREN AND THE PUBLIC.
I have just had published a new hook con- taining 282 pages, neatly printed on good pa- per, well bound in embossed muslin cases, treating on the following subjects: A discus- sion on the introduction of Christ's kingdom and trine immersion, between a Cambellite minister, so-called, and myself resulting in his conversion. Accompanied with an able vindication by him of the doctrines of the church. *Jd. A treatise on the Lord's Supper. •*kl. An essay on the necessity, character, and evidences of the new birth. 4th. A dialogue on the Peace Doctrines, with an ad.ii the reader, all writteif'by me.
This work, which is approved by all that have read it. is n»»w oftered to you upon the following terms;
For each single copy $ .fiO
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For larger numbers per dozen 6.00
Purchasers paying Express eharges
on delivery additional for box d Some brother in each congregation is here- by solicited to take subscriptions and forward to me and the books will be promptly sent. It would be best in all cases for the money to accompany the order to save trouble and in- sure attention.
Respectfully your brother and friend, B. F. Moo* AW. Bousark, Roanoke Co.. V«.
DEBATE ON IMMERSION. .
A Debate on Immersion befween Elder James Q.ninter, and Rev. S. P. Snyder. Price ' $ ,
Address H J. Kurtz. Davton. O.
^
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THE
aril
5
A MONTHLY PUBLICATION,
ED1TK1) P.V
HENRY KURTZ AND JAMES QUINTER.
VOL. XX. MAY, 1870. NO. 5.
TERMS : One Dollar and twenty five cents per year in advance.
DAYTON, OHIO: H. J. KURTZ, PRINTER & PUBLISHER,
CONTENTS
Is the Holy Spirit necessiiry for each Be- liever 129
"Son Remember" 131
Preaching and Prophesying 134
Trust in Providence recommended I3P
Momentous Themes. No. '.I 141
Hermon and the Hill Mizar 145
The Way to be Happy 148
A baseless Theory 150
Belief 151
A friendly Letter
An Appeal to the Brethren 154
The Standing Committee
The Reporter Question 155
Yonth's Department— The way to speak
to Boys 155
Happy Hattie 156
What do yon read ? .. 15?
Correspondence .
Rail Road Notice . 158
Obituaries 159
Letters Received.
From John Lair, P. C. Garman, John Zuck, David Bock, F.M.Snyder, J. W. Gripe, (2), H. D. Davy, S. B. G.irman, Eliz Click, Mary Hoover, H. D. Lawshe, L. Caldwell, John Hoo- vor, John P. Ebersole, James L Switzer, Mich. C. Miller, Abr. Wray, W. Arnold, Moses Mil- ler, Jacob H. Fishel, Wm. A. Murray, John Reed. Emeline Anderson, Sarah Harley, J. C Funderbnrgh, H. B. Brumbaugh (3). M. E. Reichard(2), David McDonald, B F, Moomaw, P. C. Slusser, Elij. Showalter. John Gault, J. S. Flory, Sarah Bear, A. J. Inglerigbt, D. B. Mentzer, Isaac Price. L. Johnson, Sue V. Crumpacker, Michael Sisler, John E. Demuth, I. W. Butterbaugh, Otis Brubaker, E. K. Buecbly, D. Spohn, D. Bechtelheimer, Josiah Rensberger, Daniel Koontz, Henry lay, I. B. Tawzer, B. F. Runs, Elias Schrock, John Butterbaugh, Daniel Smith, Peter S. Eiken- berry, J. Miller, Rudy Studebaker, Wm. Sad- ler, Thomas Lyon, Isaac Huntsberger, Adam Bealman, F. M. Siyder, E. S. Miller, Daniel Smith, D. P. Sayler, I. H. Middlekauff. John Arnold, William Lindley, John Ridenour, B. F. Runs, D. Heekmao, R. Studebacker, Jacob W. Erabill, John Buterbaugh, Thomas Lyon.
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on ou
CHANGE OF ADDRESS.
Dear Brother Kurtz: Say to the brethrei through the Visitor that my address is now I Quarry, Marshall Co , Iowa, instead of Marshall- town, Iowa. Brethren coming from the east wishing to stop with us would do well by stopp- ing at Quarry Station as that is only two miles from our bouse whereas Marshalltown is five, and it is not two miles from my house to the meeting house. I wrote those last lines because I was informed that some of our eastern minis- ters expected to be with us before the Annual Meeting. And I wish them also to know th they can take the cars at Marshalltown on th 6th f;f June and run round to Waterloo.
ELDER JOHN MURREY.
al
TO THE BRETHREN AND FRIENDS.
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Til G03PRL VISITOR
Vol. XX.
MAY, 1870.
No. 5.
Is the Holy Spirit Necessary for Each Believer? In looking at the Holy Spirit un- der different aspects as we are en- deavoring to do, the thought con- tained in the question heading our present article has forcibly impressed our mind. And being extremely an- xious that our humble labors may be practical and brought down to the understanding and utility of each individual member of the church; and not only so, but to the individual benefit of each person who may chance to read our re-
have but little work, or none at all to do. And so the work is done, such members feel satisfied, though they do not help to do it. We are fearful that in like manner, the idea may obtain with some, that so the official members of the church are "full of the Holy Ghost and wis- dom " as the first deacons were to be, that is sufficient, though many in the church, and they among the number, may not possess it. We presume we could not easily find any that would openly avow such a sentiment; neither could we easily
marks, we feel like looking at the1 find any that would openly avow privilege of every person touching the sentiment that the ministers are the possession and enjoyment of the; to do all the active and laborious gift of the Holy Spirit. work of the Lord in converting
While every member of the church j souls, and in enlarging the church; in reading the Scriptures, and seeingj and yet this erroneous and so'U the importance that is there attri-i destroying idea, without doubt, ob- buted to the Holy Spirit, may rea j tains with too many. And so may dily admit that this great gift of the no less fatal error that so the heaven is necessary for the church, Holy Spirit is some where in the that it may possess the light, the church, this is enough, though each
life and the power which are requir- ed to prepare it for the great work
individual member may not possess it. No/v as it is not enough for us
that God designs it to accomplish,: simply to recognize the existence of still may there not be a danger of a the Holy Spirit in heaven, in order misapprehension in regard to what' that it may properly affect the really constitutes the church in church, but we believe it must come which this divine character is to down from heaven and dwell in the dwell ? We fear there may be, and church, or it will accomplish nothing
that there is such a misapprehen- sion, and hence our present article. There is a strong disposition in many members of the church, to throw the principal amount of work
for it, so we must believe that it is not sufficient that it is possessed by the ministers or the official members ot the church, but that it be univer- sally diffused among all the members,
that the church is to do, upon the! each one possessing its vitalizing minister and the other officers in it, I energy, sanctifying power, and com and to feel that private members Porting influence.
130
NECESSITY OF THE HOLY SPIRIT.
"Now there are diversities of gifts, | and the helps which it affords. When but the same spirit. And there are we consider that Christ was rejected
differences of administrations, but the same Lord. And there are di- versities of operations, but it is the
by the Jews; that his divine charac- ter or Lordship was denied; that all who believed on him were east out
same God which worketh all in all. i of the sj-naguoge and persecuted; But the manifestation of the Spirit, we shall then understand that it re-
is given to every man to profit with- al." 1 Cor. 12: 4 — 7. So affirms the apostle Paul. According to this language, especially the conclusion of it, to every one of God's servants, there is given a manifestation of the Spirit. By the manifestation of the Spirit here, we understand a portion of its gifts. As the Spirit itself is called a gift, its peculiar influences
quired a degree of moral courage and self denial to encounter the per- secution and reproach, of confessing Christ, that the Holy Spirit alone could impart. And not man}- under these circumstances of persecutions would be likely to confess Christ but what were true believers.
Then as no man could consistent- ly make and faithfully live out the
may very properly be called gifts. \ Christian profession, as we have Some of the gifts of the Holy Spirit seen, but by the Holy Spirit, the were miraculous. These were not absolute necessity of it for every be- necessary for the salvation of the liever is very plain. And we are apostles, but they were necessary glad to know that not only the
to prepare them for the special work
that they in their time had to per
form in establishing the church and
the cause of Christianity in the
world. But there were other gifts
apart from the miraculous, which
were necessary for every believer to
establish him in the cause of Christ,
and to prepare him for his place in 'obedience of faith, may possess and
the church, and for working out his enjoy the gift of the Holy Spirit.
salvation. It is said by Paul, just I We shall notice a few scripture tes
before the language already quoted timonies which show that it is the
apostles, and the officers of the church, and the learned and most honored among believers, but also the poor, the ignorant, and all classes of men who sincerely believe on Christ, and trust to him for salva- tion, and who have realized the for- giveness of their sins through the
as referring to the gifts of the Spirit, " that no man can sajT that Jesus is
privilege of all Christians to receive the Holy Spirit; and not only so,
the Lord, but by the Holy Ghost/' I but that it is necessary in order for 1 Cor. 12:3. The meaning of this them to complete their Christian language seems to be this: none can I character to receive it. When Paul embrace the religion of Christ, and met certain disciples at Ephesus, he
faithfully maintain the Christian profession and life, in view of all the
inquired of them whether they had received the Hoi}' Spirit since they
difficulties attending that holy life; | believed. Acts 19: 2. The fact that and reverence, adore, love and obey j he made this inquiry, in connection Christ, as must be done by all who! with the circumstance that he did would have him to be a Savior to not have them until they had re- them indeed, without the Holy Spirit I ceived it, shows conclusively that in
"SON .REMEMBER.
131
Paul's estimation it was necessary for believers to receive the Holy Spirit. In Acts 8: 14 — 17, wo have the following statement: "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who when they were come down, praj^ed for them, that they might receive the Holy Ghost: for as yet he was fallen upon none of them; only they were baptized in the name of the Lord Jesus. Then laid they their hands upon them, and they received the Holy Ghost." The apostles judged it important that these be- lievers at Samaria should have the Holy Spirit, and went down from Jerusalem and assisted them in ob taining it. The apostle Paul, Kom- 8: 9, makes the following solemn af- firmation: "If any man have not the Spirit of Christ, he is none of bis." The Holy Spirit here is said to be the Spirit of Christ, 1, because it has been made available to man by Christ's mediatorial work; and 2, because he confers it upon those who are prepared for it. Observe it is said, " if any man have not the Spirit of Christ he is none of his." This language makes the possession of the Holy Spirit absolutely neces- sary ior every person. The follow ing is Dr. Guyse's paraphrase of this expressive passage, and contains the practical import of the apostle's meaning: "But if, after all, there should be any of you, that is not partaker of the renewing and sanc- tifying operations of the Holy Ghost, who is as properly the Spirit of the Son, as of the Father, I must be so faithful as to tell you plainly, that be such a person's pretences what they will, he is not united to Christ,
as a member of his mystical body, through faith in him; he is not a child in his family by adoption and the new birth ; he is not a subject of his kingdom by the conquests of his grace; nor has he any claim to his care of him, as his property and charged for eternal salvation ; and, if he lives and dies in his present condition, Christ will not own him for his, nor admit him to eternal life, as such, at the last day." We trust we need say no more to prove that every believer may have, and must have the Holy Spirit, if he would have his salvation made sure. Dear reader, who ever you are, do not undervalue the great impor- tance of a personal interest in the gift of the Holy Spirit. It is your privilege to receive it. Christ has made it available to you, and fail not to secure it. A failure in this, involves the loss of your soul and heaven. J. Q.
For the Visitor.
"SON REMEMBER."
Whatever opinions men may hold as touching "The Hereafter," the narra- tive of the rich man and Lazarus, strongly impresses the tact that, losing our material body, we shall not lose our power of remembrance, and that the neglects of the past will go with us through a never ending present.
We recollect — distinctly recollect — with pain and regret, some of our acts of disobedience in childhood; or our selfish conduct in after years towards our brothers and sisters, and also the satisfaction and joy experienced and still felt by doing right, by being kind and accommodating. Then if we have already proof here in this life of this great fact, that our remembrance will eith J make
132
" SON, EEMEMBER."
us feel bappy, or unhappy ; (and happi- ness is what all desire), then I say, why not strive to gain the greatest store of that which produces happiness, and avoid all that produces the reverse ?
In the case before us of the rbh man and Lazarus Jesus wishes to inculcate a principle which he himself so largely carried out in al! his life, and an imita- tion of which by all his followers would have no other but the best resul.s upon the whole human family even in this life already, and how much more in the life to come.
We will now make a contrast; sup- pose then the case of Lazarus coming up before the rich man and he would have inquired into his wants and re- lieved them, supposing Lazarus had a wife and children depending on him for support, the rich man entering their dwelling with his servant carrying pro- visions and a suit of clothes for each, imagine the joy upon presenting the same, — listen in the evening in the twilight the prayers and thanksgivings ascending up unto the Father of all in- voking blessings upon their benefactor ; follow the rich man home to his own stately mansion, the vision before his eyes of the past days experience makes him happy. Will it not stimulate him to repeat the experiment? and if so, what will be the result?
On the other hand, the rich man sees Lazarus before his gate daily receiving the crumbs only that fall from the rich man's table; he looks at him with dis- dain, considering him a lazy, goodfor- nothing scamp, that might be well off did he but exert himself a little more, use a little more economy, a little more forethought; make better calculations, be more prompt &o. &c. As for me, I am the son of Abraham, the blessing of Gcd hath attended all my labor. I have been prompt; I have given tithes, I
have fasted, I have prayed, I have at- tended to all the laws and statutes of the Lord, hence I have prospered and what the Lord has blessed me with by the labor of my hands, belongs to me and I can do with it what I please. He goes to bed satisfied with himself, — he dies — he is buried. In hell he opens his eyes, alas! he sees Lazarus, he re- members him, he asks their common fa- ther to send him for relief; but the re- ply is " Son remember!" he remembers but Ah ! what a painful remembrance ! He despairs for himself, but he remem- bers his brothers, and his sympathy is roused, he begs a favor for them, but is denied ! awful ! awful must be his si- tuation indeed ! ! "I suffer pain in this flame" — and all for remembering he has not made unto himself friends of the mammon of unrighteousness, and why not ? Because he thought it was his, to enjoy as he pleased, not thinking that he might lay up a treasure in heaven, so when he would come in want he might draw upon it.
Is this narrative applicable now? Is there any rich man now ? Is there any Lazarus ? If so let us make the appli- cation.
There is now before my mind's eye several suffering poverty stricken breth- ren, some sisters. There are to my cer- tain knowledge a number who have lost their all, by bad management?*) they lay at the gate of mercy : it is said to them perhaps, "Depart in peace, be ye warmed and filled," but what doth it profit?
If there were a rich man in hell per- mitted to come back, I suppose the wants of the needy would readily be supplied; but this cannot be. It must be done by those that are yet living, if
*) It is often said the speakers don't manage well.
"SON, REMEMBER."
131*
done at all, and wo travel through the land to find the man that is rich, and behold there is no such character; we apply to him whose possessions are worth a hundred thousand dollars, but in vain, for he has his plans and made his calculations ; he cannot spare more for the preseDt than a half dollar; some other time he might perhaps do more. We go to him whose fields have yielded well, but he hath resolved to pull down his barns and build larger ones; he can do nothing for the present. We try a third — a fourth — a fifth — we try all, down to the poor widow, and get her all but that will not relieve the many wants and needs, consequently God must take charge of them, and he will; but will say in that day "son remember" to him whom he had blessed with the things of this world, " remember I was hungry and ye fed me not; thirsty and ye gave me no drink," &c. &c.
There is another class of sufferers, not for the bread that perishes, a class that are full of sores, naked and de- pressed in spirit. They are outside of the road; everybody passeth by them; none looks after their wants. If it doth happen that by accident some Samaritan comes along and gives him a little relief it only makes him feel his wants more keenly, he calls aloud for help, but there is none to hear or answer, every one saith with Cain of old "Am I my brother's keeper, why should I have to answer for my brother?" But remember, "Thy broth- er's voice cried unto me, and I have heard it, and lo ! now since thou didst not keep thy brother's welfare in view and live socially with him, a fugitive shalt thou be upon the earth. Ah ! what an awful condition ! A fugitive ! No sociability! Who would want to live in such a state ? Then let me tell the man that hath a good living; see that your neighbor suffereth no want.
And you my brother whom God has blessed like ancient Job, don't wait till the poor come to thy gate, but hunt them up, look after them. Job 29: 11 — 16. And in doing thus, thou shall cast thy bread upon the waters which after many days shall return again.
And to those who may not have earth- ly stores but to whom God hath bestow- ed spiritual gifts, who are chosen as shepherds, g) forth, gather the scattered sheep into the fold, bind up the sores of the bruised, relieve the burden of their mind, lead them to the great Phy- sician, and if you have to deny yourself of many conveniences, — of enjoyment-, "remember thou art thy brother's kee- per, and thy brother's blood will be re- quired at thy hands." Do not — Oh do not ! burry thy talent and if it is but one, "remember" what the Master saith " Take this unprofitable servant, bind him hand and foot and cast him into outer darkness " May God forbid, my dear brother, that you or I should be so unfortunate as to be cast away. There is no need for it, unless we spend our life- time in boring, rasping, filing and ham- mering at that " eye of a needle" to get it large enough for the camel with his bump on the back to slide through. With all the ingenuity men may muster up to pass through, they will never ac- complish it unless they divers themselves of encumberances, that stick so close to their carnal natures. "Remember Au- nanias and his wife, they too tried to get through with a part of their stuff but cost them dearly. And if you should want to shelter yourself behind Job who was the richest man in the east, and yet wa3 a favorite with the Lord; don't do it, I say, don't do it, unless you make yourself friend, like he did, with his riches. Job. 19.
The rich man calls Abraham father, and Abraham calls him son, yet that
J34
PREACHING AND PROPHESYING.
did not profit him anything, because he did not deal with his father's children as a son should; he was too selfish, in- tended only to gratify himself, regard" less of the sufferings of some of the father's children. They are all equally dear to a father, and if he hath diversi- fied the gifts among his children he hath done it for their common good. How dare you say it is mine, and use it ex- clusively ? Oh presumption ! ! Is it not so, whatever possessions a man has he may take with him wherever he goes ? why then dost thou not take them along when thou comest to Jordan's flood ? Ah, yes, they are too cumber some, then I advise thee send them off in parcels before thee, and the way to do this is to communicate to them that have naught, and thus it will be for- warded without loss and stand to your credit in the book of final accounts. Matth. 25: 31—41.
Lay foundations deep and wide,
Not on white sands, idly drifting, But upon the rocks uplifting All their grandeur over the tide j Build so wide that every other Struggling soul shall be your brother. Li^ht a beacon for the weary, Toiling long through darkness dreary, That your towers may stand complete, Crowned with benedictions sweet.
Dear brethren, there is truly a lauda- ble zeal manifested here and there for the cause of Christ and suffering human itv. Many of our brethren, both min- isters and laymembers, come forth " to th^ help of the Lord," they count all things but dross, and are willing to spend and be spent; yet there are hun- dreds, and I fear thou>ands who do not feel sufficiently the value of souls aud the responsibility resting upon them, both of those to whom God hath be- stowed spiritual gifts, and those to whom He hath given of the abundance of this world's treasure, and as tbey are
equally called upon to occupy, and in case of neglect shall be the loser in the time to come. My mind was roused while sitting at the bedside of my suffer- ing wife, to raise my warning voice, peradventure I might prevail upon some to stop and think, before tbey go any further in their own enjoyments. Call those awful words of Father Abraham to mind, " Son, remember, thou hast in thy life time received thy good things and Lazarus evil things, and now he is comforted and thou art tormented ! ! !
Accept these broken hints from one that can give no better, and remember your weak brother
F. P. LCEHR.
Blooming dale.
For the Visitor.
PREACHING AND PROPHESYING.
xAnswer to a sister's query : "What is the difference between preaching and prophesying. Some think there is none j please answer."
Dear sister: while I try to answer your important query, I will asso- ciate with it the covering of the head. The text reads: "Every man praying or prophesying having his head covered, dishonoreth his head. But every woman that prayeth or prophesieth with her head uncovered dishonoreth her head; for that is even all one as if she were shaven." 1 Cor. 11: 45.
Whatever may be the meaning of praying and prophesying in respect to the man, they have precisely the same meaning in respect to the wo- man. Paul says in 1 Cor. 14: 3.: " He that prophesieth speaketh unto men to edification, and exhortation, and to comfort." This being the gospel definition of prophesying, he says in verses 39, 40: "Wherefore
PREACHING AND PROPHESYING.
13!
brethren, covet to prophesy, and forbid not to speak with tongues. Let all things be done decently and in order."
Speaking unto men to edification and exhortation, and comfort, being the true gospel prophesying, it is one of the peculiarities of the gospel dispensation, that God will qualify both men and women to do it. This kind of prophesy was predicted by the prophet Joel (2: 28), and referr ed to by Peter (Acts 2: 17). Then if there be no such gifts bestowed upon women the prophesy cannot be fulfilled. Peter gives the prophe- sy of Joel in these words: "And it shall come to pass in the last days, saith God, I will pour out of my spirit upon all flesh ; and your sons and daughters shall prophesy" &c. The last days evidently refer to the gospel dispensation, and not to the one day of pentecost as some sup pose. We do not find that women took any part in prophesying on that day. God's promise will have its fulfillment during the gospel dis- pensation. It is true, as Dr. Clark says: " We seldom find great scholars good preachers. This should humble the scholar, who is too apt to be proud of his attainments and despise his less learned, but more useful brother." God choosing the weak things, to confound the wise; he pours out of his Spirit upon both men and women that they may speak unto their fellow creatures, unto edification, and exhortation, and comfort. With the qualification, that it be done decently and in order.
By referring to 1 Cor. 12: 28, we find that God has set certain orders in the ministry of the word, in the church, and in the order, is that of " helps." In this order the sisters
can serve, and can become powerful auxiliaries to the higher order of the ministry. Dear sisters, the func- tions of the office of "helps" you are called upon daily and hourly to perform. Praying with and speak- ing to those you are associated with . " unto edification, and exhortation, and comfort." In your families, to your children and domestics, to those you meet in your social visits, let redeeming grace be the theme of your conversation to all. And should you live isolated, that is alone away from the society of the brethren, speak to your neighbors of Jesus and of his true service. Call on your ministering brethren to come and speak to the people the wa}-s of the Lord more fully, and you will become a nucleus around which will be gath- ered a band of seekers after truth, who will look up to you as a model of true Christianity.
The writer has some experience on this subject. Some years ago there was a faithful unmarried sister in a mountainous district of country, cut off from the society of the breth- ren, none living near her; no brother had ever preached there. The sister prayed and prophesied, speaking to her neighbors of Jesus and his true service; when they began to heed and inquire after the ways of the Lord more fully, she called the brethren to her help. I went and preached for them, and left an ap- pointment to meet with them in eight weeks. During the eight weeks the people inquired many things of* the sister; she prayed and prophe- syed; speaking unto them to edifi- cation, exhortation, and comfort. When I came the second time it seemed as if all the neighborhood came together; preaching ivas an
136
PEEACHING AND PEOPHESYING.
easy tisk. The word of the Lord found way to the hearts of some ; among whom was an old sinner, who had lived a hard life, was the day after on his field sowing wheat, he became so distressed he could walk over the field no longer; he laid his seed bag in the fence corner and made his way to the sister's home, crying as he entered: "Is there any mercy for me; is there any mercy for me!!" The sister prophesyed by speaking to him "un- to edification, and exhortation, and comfort." And never will I forget the scene when I immersed him and his wife with a number of others in the little mountain stream, and also of that a few years after standing by his bed side when under the tri- umphs of faith passed from earth to his rest. All the glorious work of grace which followed was started by a sister's pra}*er and prophesying. In this way every sister can and ought to both pray and prophesy. And to their comfort and encourage- ment I will say, that one of the rea- sons why there generally are more sisters then brethren in the churches, is that sisters generally are more ready to speak to their own sex on the subject of religion than the men are. But in the church the arjostle says, he " suffers a woman not to speak."
" But the woman praying or pro- phesying with her head uncovered dishonoreth her head"; (the man, and through him Christ), whether she be married or unmarried; for the head of the woman is the man; as the head of the man is Christ, whether he be married or single. '•Then let the woman be covered; for if she is uncovered, it is even all one as if she were shaven, but if it
be a shame for a woman to be shorn or shaven, let her be covered. If a woman has long hair, it is a glory to her: for her hair is given her for a covering."
The heathen priestesses prayed or delivered their oracles bareheaded, and with dishevelled hair, and other- wise in great disorder; but to be conformed to them would be very disgraceful to Christian women ; and for her to be uncovered would be even as if she were shorn or shaven, which would be a shame to her; "lor the hair is given her for a covering." Why it would be a shame for the woman to be shorn, or uncovered; and in what sense the hair is a covering to her, I will try to show.
The apostle writing to the Corin- thian church bases his argument on the customs and laws of the country. It was the custom both among the Greeks and Eomans, and among the Jews an express law that no woman should go abroad without a veil (or cover). What the material was, or how the ancient veil was made, or worn, we know but little more than it was a covering. " Boaz said to Ruth: "Bring the veil that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, and laid it on her." Euth 3: 15. What the actual amount was, we do not know. But as the Targum according to Clark says: " The Lord gave her strength to carry it," and as it was intended for a present, the quantity must have been considerable. Enough to prove it was. nothing like the flimsy thing our women wear as veils. It being for a covering, it was made to ans- wer the purpose as there understood. A covering in addition to that of the
PREACIIIInG and prophesying.
137
hair the apostle enjoins upon Chris- tian women to be covered with while praying or prophesying, and says it is a shame for a woman to be un- covered.
Public 'prostitutes went abroad with- out veils. So to be uncovered being the mark of the prostitute, it cer- tainly would be out of order for Christian women to be uncovered, and thereby dishonor her head. For all the Jewish brethren knew that by the law of Moses, the woman suspected of adultery was stripped of her veil, and had to stand un- covered before the priest while the curse of the bitter water was pro- nounced upon her. (Number 5.) In our own days a woman who dresses loosely or fantastically is often sus- pected to be not very sound in her morals; so in those ancient times a woman without a covering was con- sidered impure in her morals.
These are good and weighty rea- sons why a woman should be cover- ed. But there is an other reason more weighty still why she should have power (that is a covering,) (margin) on her head because of the angels. The Savior bays, " Their angels always behold the face of my Father which i3 in heaven." Math. 18: 10. And the apostle says, "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation." Heb. 1: 14. When are these ministering angels more active in their ministrations to the heirs of salvation than when they are in prayer and exhortation to edification and comfort. Dear sisters, the ministering angels, your invisible associates will have it so. Will you have it otherwise?
" If the woman be not covered, let her also be shorn : but if it be a
shame for a woman to bo shorn, let her be covered. If a woman have long hair, it is a glory to her, for her hair is given her for a covering." In what sense the hair are a cover- ing to the woman, and why is it a shame to her to be shorn of it, I will try to show. Historical testimony abounds to prove, that by the laws and customs of these times a woman proven guilty of whoredom, or adul- tery she had her hair shorn off as a mark of infamy and disgrace. In Germany a woman proven guilty of these crimes was punished in this way: "Having her hair cut off and stripped ot her covering before her relatives, her husband turned her out of doors." Also woman reduced to a state of slavery had her hair cut off. These being the laws and customs, a woman having her hair cut off carried with her the public mark of infamy and disgrace; while her long hair were a glory to her for they covered her from this dis- grace. In this sense only were long hair a glory to the woman, and for a covering; but while they answer- ed this purpose, the apostle requires an additional covering to qualify you for religious duties. A covering in token of subjection, purity, and virtue; a covering separate and apart from the covering for shelter and protection from rain and storm; for these are used only when needed for that purpose, when you are in the house these are not needed, and when on a friendly visit, the first token ot welcome is an invitation to lay off your head dress or bonnet; then if you are not covered with a cover in token of religion, there you sit all day long uncovered, and so dishonor your head and grieve the angels. You say anything will ans-
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wer for a cover. This is true in a' Permit me to close this article certain sense; but then you must with a quotation from Dr. A. Clark wear that anything for that purpose, on this subject. He says: "The and if your bonnet is intended for apostle inculcates the necessity of the covering you must keep it on in order and subjection, especially in the your house, or on your visits. And church. Those who are impatient if you sit with it on in the public of rule, are generally those who assembly, what difference is there ; wish to tyrannize. And those who between you and the woman who are loudest in their complaints sits with you but makes no preten- against authority, whether civil or
sion of religion.
'ecclesiastical, are those who wish to
You say, times and customs have: have the power in their own hands, changed, and it is not now considered j and would infallibly abuse it if they improper, or a shame for virtuous had. They alone who are willing women to be uncovered, and evenjfo obey, are capable of rule; and he have their hair cut short &c. Dear j who can rule well, is as willing to sisters, I will not dispute this point obey as to govern. Let all be eub- with you. I will only say, the laws missive and orderly; let the woman of God governing his service, have know that the man is her head and not and never will change. And protector; let the man know that while that law which says, "It is a j Christ is his head and redeemer; shame for a woman to be shorn, or | and the gifts of God's endless mercy to pray, or prophesy with her head for the salvation of a lost world." uncovered will dishonor her head," The apostle insisted on the woman
you violating their laws, you have no guarantee that God will regard you in any other sense, than in the sense in which the law was given. " But if any one seems to be con-
havingher head cove? ed in the church, or christian assembly. If he saw the manner in which christian wo- men now dress and appear in the ordinances of religion, what would
tentious, we have no such customs, I he think? What would he say? neither the churches of God." That j How could he even distinguish the is if any set themselves up as christian from the infidel? And if wranglers and disputers of these j they who are in Christ are new crea- points, let such know that we in our tures, and the persons who ordinari- churches have no such customs of jly appear in religious assemblies are wranglinganddisputingthesepoints; really new creatures, as they profess, neither have other churches of God in general, to be in Christ; he might such disputings. Then don't you reasonably inquire, if these are new Corinthians have it in your church. | creatures, what must have been their Brethren and sisters, neither let us j appearance when they were old crea- have any in our churches; but letlture? Do we dress to be seen? And the sisters wear a cap when praying! do we go to the house of God to ex or prophesying whether in the fami- hibit ourselves? Wretched is that !y, social meetings, or in the public man or woman who goes to the assemblies. It is both decent, neat i house -of God to be seen by an}- but and chaste, imd highly becomes your ■ God himself! »ex. D. P. Sayler.
TRUST IN PROVIDKNCJK III) COM M KN DKi>.
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For the Visitor.
Trust in Providence Recommended. The rapid strides of modern science, invention and achievement in the arts are subjects which swell the mind of man with vanity and pre- sumption. The more the world has learned of matter and the laws of matter — the more it investigates those laws and rears up a system by its own limited standard — the more has faith in God receded from a large class of minds, and Providence become a meaningless name. The world is drawing toward material- ism and a practical belief in necessi- ty. Everything is controlled by law. "The machine has been wound up, the being who made it and set it in operation has retired, and all that we can do is to fall into our place, and be borne on, careful only that no cog wheel catch our fingers, and no weight descend upon our heads. " Practically, to many un- practical christian's imaginations (rod is a prisoner, shut up within the walls of His own laws — a being who has farmed out the nniverse to the great firm of laws and principles, and is quietl}^ waiting, with nothing to do, and no power to do anything, till the lease expires." The man who declared that there was no use in praying for rain so long as the wind was in the north, represents the status of many minds in Chris- tendom at the present day.
"As individuals," says a distin- guished author, "nearly all persons acknowledge the Providence of God. The common instincts of mankind all point iu this direction. In all ages, in all climes, and among all people, the common belief has been that the hand of God is frequently apparent in the affairs of men, and
it is a monstrous libel upon human nature to den3T it. To mo the name consciousness that reveals the idea of God, reveals him as the Maker, Preserver and Ruler of the universe ; and I hold both revelations alike valid." Now the point that I make is this: that the moment we recog- nize God as supreme in power and infinitely good and loving toward all his intelligent creatures, that mo- ment we admit the doctrine of uni- versal and special Providence. There is no God, and there can be none, who is not a God of Providence. — Everything that passes under the name of religion becomes a mockery and a delusion the moment we place Him behind laws which, like prison bars, restrain Him from any and all participation in human affairs."
The tendency of modern ideas and institutions is to sink us in unbelief. Every conductor of electricity which points upward from our dwellings and barns evinces a practical belief in the science and inventions of man as being sufficient for the protection of life and property, and for to wrest the power from the messenger which God " direct eth unto the ends of the earth." Every dollar invested in property and life insurance compa- nies is in violation of the precept: " Take no thought for your life, what ye shall eat, or what ye shall drink, or wherewithal ye shall be clothed," and in utter disregard to the command, "Have faith in God." " Thus saith the Lord ; "Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." Jer.. 17:5.
There is no thought more precious than that our Maker is our constant minister and protector. The very
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TRUST IX PROVIDENCE RECOMMENDED.
hairs of our heads are numbered by Him, and not even the life of a .sparrow that He has made is taken away without His notice. How much more is His care for us who are better than many sparrows. Every one of us is as much under His protection and care as though we were the only individual living upon the face of the earth. All law and all being are alike dependent upon Him every moment for exist- ence. When his agents — the ele ments of nature — destroy life or property, let us submit — the hand of God is in it. All law is regulated by His will. " If law had been left alone of God's Providence to work out its own blind ends, there would not be a breathing man upon the lace of the earth to-day." We live, and move, and have our being in God, and not in law.
There is no skepticism more fatal to real religion than that which seeks protection in, and is governed by the laws of nature and not of God. A man devoted to scientific pursuits and the details of natural law is more likely to deify law than to put his trust in God. We are commanded to pray, and we are promised answers to prayer through- out the bible. " A man on his knees talking to God as if He could help him, yet believing that He will not, or can not, and praying for blessings he has no reason to expect, is a sight to be pitied of angels and of men. No prayer is legitimate unless offer- ed to a God of Providence who knows and is interested in all our affairs, is able to interfere with them and change their order through or above law, and offered in an honest faith that God can grant its peti- tion." God has nowhere given us
permission to seek protection for life or property in science or the world; and he who seeks protection from those sources has no assurance of the blessing of heaven. As chris- tians we should ask God for every- thing that we need, temporal and spiritual; and God will grant it so for as it will conduce to our happi- ness here and in the world to come. God is more able to protect our life and property than lightning rods and insurance companies, if we put our trust in him. A christian may suffer from pestilence, casualty or otherwise; yet shall we on that ac- count distrust God, or arraign the wisdom of heaven? We cannot "by searching" find the ways ol God. We suffer loss by lightning, by fire, by pestilence for our chastisement and correction: it is Providence that afflicts, or permits it to be done, and we should be resigned ».o His will.
The most fruitful source of our modern ideas favoring property and life insurance companies or institu- tions, grows out of an insatiable de- sire to lay up treasures on earth. It is the rich almost invariably who lean in that direction for support. The wise and good of all ages have lived, enjoyed all the sweets of life, and gone to their reward, without any of the entangling alliances and financial schemes of our day. The poor, the ignorant, come not within the range of these would be chari- table institutions: the coffers of the rich and designing are filled at the expense of the deluded. Based upon the statistics of casualties, these so- cieties are enabled to arrange the details of the enterprises in such a manner that immense profits accrue to them. True, a few of the insured
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are indemnified for losses sustained by fire &.G. for and in consideration of a stated sura called a policy, yet the large profits realized by these companies in contrast with the few who are indemnified, prove that these institutions are fraudulent in the main. But it may be asked, "If ft man voluntarily consents to pay a company a certain sum annually to assume the risk of fire to which his property is liable at any time, can there be any moral or scriptural law to forbid it?" Answer: "If thou wilt be perfect go and Bell that thou hast, and give to the poor, and thou shalt have treasure in heaven." Math. 19: 2.
There is a property and life in- surance coMrANY far superior to that ever devised by man. It is that of the "rich man" of whom we are all stewards, and who owns all that we possess. He will commit to our trust the true riches, if we be faithful in the unrighteous mammon. He in- forms us how we can be faithful in using it — by giving to the poor and needy; and it is by this means that we make to us friends who will re- ceive us, when we fail, into "ever- lasting habitations. " "Blessed is the man that trusteth in the Lord, and whose hope the Lord is. For he shall be as a tree planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat cometh, but her leaf shall be green, and shall not be care- ful in the year of drought, neither shall cease from yielding fruit." Jer. 18:7—8. D. H.
Know that the Lord is God indeed; Without our aid he did us make : We are his flock, he doth us feed, And for his sheep he doth us take.
MOMENTOUS THEMES-NO. 3. Resurrection oftiik Dead — "those that sleep in jesus" and chan- GING of the Living — "those that have the Testimony of Jesus."
Rev. 20: 5, 6. 1 Cor. 15: 51, 52.
The resurrection of the dead is an essential article of faith of our holy christian religion. The great apostle Paul declares : " If Christ is not risen from the dead, then is our preaching in vain, and your faith is also vain." " Then they also which are fallen asleep in Jesus are perished/' — "but now is Christ risen from the dead, and became the first fruits of them that slept." The re union of the bo- dy and soul in the resurrection, and a glorious immortality, is therefore founded on the resurrection and ex- altation of our blessed Redeemer : as the certain and sure pledge of the resurrection of all them " which have kept the commandments of God, and have the testimony of Jesus," and are thereby "fallen asleep in Jesus" This glorious doctrine is truly our only comfort in life, and our greatest consolation in death; and we can therefore rejoice with the apostle : "Blessed be the God and Father of our Lord, Jesus Christ, who accord- ing to his abundant mercy, hath be- gotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead."
The universal faith of all pro- jfessors of Christianity is: " We be- I lieve in the resurrection of the bo- dy" ; and it is therefore not neces- sary to occupy time and space to prove what is so generally and uni- versally admitted and believed. But there are a very large number of persons — even the most learned and popular authors, theologians and ministers, who do not admit and
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will not believe in a duality o£ the resurrection. They believe, main- tain and preach that, at the last trump, Christ will appear suddenly in the clouds of heaven and come on the earth to hold the " general judg- ment-day"— when all the dead, both small and great, saints and sinners, would rise at one and the same time ; and all the living, both saints and sinners, be changed in a moment, and every soul that ever lived, from the time of the creation to the day ot judgment, would be compelled to appear simultaneously before the judgment-seat of Christ, and be ad- judged and divided to the right and left — the saints invited into heaven and the sinners turned into hell. This is in short the belief or faith of all the so-called "orthodox churches and sects" in Christendom, perhaps, throughout the whole world ! And we do not recollect of ever having seen a different view in all the creeds, confessions of faith, commen- taries and theological text-books that we ever read or consulted. And in order to impress and inculcate these erroneous and unscriptural views the more deeply upon the un- suspected and illiterate mind, we recollect that some 40 or 50 years ago our protestant land flooded with pictorial- representations, exhibiting to the eye a most graphic view of the " resurrection and judgment- day " — representing Christ on his judgment-throne, and angels carry- ing the saints into heaven, and devils dragging the sinners into the burn- ing flames of hell- tire! Some of the popular u sect preachers" (as they weie called in those old days) talked very earnestly about having these representations exhibited on public stages in a regular old-fashioned
theatrical or dramatical form ; and we were personally acquainted with one of these dramactic preachers — a popular founder of a new, now quite numerous sect — in order to make new converts to his faith, carried out his pious theatrical ideas so far that he actually " raised the devil" out from under his pulpit to frighten his hearers into a so-called conversion ; and the writer of this was present in the court house, at the time when this preacher and his "sham-devil" — a retired sailor — were both pre- sented to the grand jury ot the county court as a "public nuisance/' and bound over in a legal penal- sum : " not to act quite so devilish in their worship in frightening old women and children into fainting fits."
But whatever commentators, theo- logians and others may have said, done and maintained or believed in regard to this subject, the revealed word of God teaches a positive dua- lity in the resurrection of the dead, e. i. the resurrection is at least two- fold : there is a {" first resurrection," at the beginning of the millenium, and there is a second resurrection at the end of the millenium. The first embraces the " martyrs and saints" — " the blessed and holy" — "them that sleep in Jesus." The other is the resurrection of the "rest of the dead " that did not " live again until the thousand years were finished." The first is that glorious resurrec- tion— fur which we are taught to hope and pray for — to all the glories, honor arid joys uf a full and perfect glorious redemption. The other, about which the scriptures say but little, is a resurrection to dismay, shame and everlasting contempt.
We have been frequently asked,
MOMENTOUS THEMES.
L48
and tho same question may here arise, in this connection, with some of our kind readers, in regard to the
By the resurection of the dead, wo understand the rising of the self- same body which was laid in the
Jews who died previously to the first grave, to bo re united with tho soul,
resurrection : " Will they rise at the beginning or end of the millenium?" We answer unhesitatingly at the bs- gining ; but as they have no part
so that every individual after the resurrection will be the same identi- cal person as before death — though in form and appearance may be
whatever in the first resurrection, greatly altered and changed. If
they rise ivithout spiritual or glori- fied bodies. After the first resurrec tion, and at the second advent, just shortly before the great national judgment, quite a different and dis- tinct process will take place with both the dead and living Jews, though somewhat analogous to the
God would give to our souls a new body, this could not be called a re- surrection of our bodies, but a new creation, and would destroy all cor- rect idea of a resurrection. It has not been revealed how far the re- surrection body is to be identical with the body which dies and wastes
rising and changing of the saints, j in the grave; it is enough to know "The whole house of Israel/' as a I that we shall rise from the dead, separated and distinct nationality, | without being able to understand
is included in that judgment; and if "all Israel shall be saved " in that national judgment, it must neces- sarily include all, both the dead and the living. The same Almighty Power that will raise again the self- same bodies which were laid and wasted in the graves, into spiritual and glorified bodies of the holy and blessed ones of the first resurrection, can also and will undoubtedly raise or restore, by a simular mysterious transition from corruption to incor- ruption and from mortal to immorta lity, the buried and wasted as well
fully the m}Tstery or philosophy of it — though in the mysterious tran- sition from the one to the other iden- tity is preserved. For the apostle assures us, " this corruptible must put on incorruption, and this mortal must put on immortality" — other- wise the whole idea of a resurrection would vanish, and the whole doc- trine would amount to nothing. And we must therefore adhere to the scriptural fact : that the transi- tion from corruption to incorruption, and from mortal to immortality is somehow really accomplished by the
as the living bodies of the favorite .power of God, in the same bod}',
and chosen people of God. This is no more mysterious or impossible, and not less plainly revealed in the word of God, then the rising or "living again of the rest of the dead" at the end of the millenium without spiritual or glorified bodies like those of the holy and blessed of the first resurrection. This subject, however, will be more fully illustrat- ed hereafter in its proper connection or consecutive order.
both in the resurrection of the saints, the restoration of the Jews, and the living again of the rest of the dead. The successive and consecutive or- der in the duality of the resurrection is most clearly and positively speci- fied in the word of God: " As in Adam all died, even so in Christ shall all be made alive. But every man in his own order: Christ the first-fruits; afterward they that are
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Christ's at his coming." " The dead in Christ shall rise first" ; " the rest of the dead lived not again until the thousand years were finished." "And blessed and holy is he that hath part in the first resurrection." And it is a remarkable fact that cannot be de- nied that wherever the resurrection of both the good and the bad — saints and sinners — are spoken of in one and the same connection, the re- surrection of the righteous is always named first, and that of the wicked afterward. " All that are in the graves shall hear his voice and shall come forth" : 1st " They that have done good to the resurrection of life ; and 2nd, they that have done evil unto the resurrection of damnation." " There shall be a resurrection of the dead, both (1st) of the just, and (2nd) of the unjust." Even the old testament, especially the prophets, Isaiah, Ezekiel and Daniel, keep also this seperate and distinctive eonse cutive order in view of the resurrec- tion of the just and unjust. "And many of them that sleep in the dust of the earth shall awake : these to everlasting life, and those to re- proaches and everlasting abhor rence." And this language of Da- niel accommodates itself and agrees fully with the parallel passage in the 20th chapter of Eev. The martyrs and saints arise: "This is the first resurrection." But the " rest of the dead did not live again until the thousand years were finished." — " Many of them that sleep in the dust of the earth," cannot mean all that sleep in the dust. " JIany OF," doeth most positively accept some, and those some, that remain asleep in the dust, have no part in the first resurrection : " But lived not again until the thousand years were fin-
ished." Christ himself makes this separate and distinctive order in Luke 20:35: where he speaks of those " accounted worthy to obtain the resurrection " — not merely " from the dead," as our translation has it, but " out of or from amongst the dead ones."
And now, if we sum up and com- pare all these and a large number of other like scriptural passages which we might quote, and assign them the force which belongs to the sure words of inspiration, the irresistable conclusion must be that there is a duality in the resurrection of the dead. It is at least two fold beyond all doubt and controversy — the re- surrection of the " blessed and holy" is entirely separated in nature, order and in point of time. And if the re- storation of the dead Jews can be called a "resurrection," it can and will be proved hereafter to be even
THREE- FOLD!
The apostle Paul assures us, "The dead in Christ shall rise first, then we which are alive aud remain shall be caught up together with them (that have risen from the dead) in the clouds, to meet the Lord in the air" — "and so shall we ever be with the Lord." " We which are I alive and remain unto the coming of the Lord will not prevent (i. e. not go before) them that sleep." The last sleeping saint shall therefore raise before the first living saint shall be changed or translated. And when the changing or translating of the living will commence, it will be like the resurrection to which it corresponds. Only those who have ukept the commandments of God, and have the testimony of Jesus" shall be changed — the rest of the living shall remain and be left on the
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earth. For we are assured by Christ 'and most forsaken himself: "That in that day shall too the highest — all, i be in tho field, the one shall be taken and the other left. Two shall be grinding at the mill, the one shall be taken and the other left" &c. &c. Here then is the fact established be- yond all doubt that the disobedient and wicked living will not be taken and changed with the living saints — but remain and left on the earth to be destroyed " by the brightness of the coming of the Lord," — their lot and portion will be with the " rest of the dead that did not live again until the thousand years were finished." But the truly faithful and obedient living shall be co-partners with all the honors, glories and joys of " the blessed and holy of the first resurrection." And what will add to the joy of this particular class is, that they shall not die. They shall not even sleep with their fathers. For Paul says: " We shall not all sleep, but we shall be changed — in a moment, in the twinkling of an eye, at the last trump — for the trumpet shall sound and the dead shall be raised incorruptible, and we shall be changed." And oh! what a glorious thought is this : that per- haps some of my dear younger readers shall never know or expe- rience what death is. For Christ's faithful and obedient people who are living when He comes, shall feel of a sudden the thrill of immortality careering through them, and find themselves transported to join the glorified saints — the blessed and holy of the first resurrection. Not one, no not one of them " which keep the commandments of God and have the testimony of Jesus," shall be "left" or remain behind. The most humblest and obscurest, the poorest
the lowest with all will be "taken" together — for "He Bhall send forth his angels, with a great sound of a trumpet, and they shall gather together his elect from the four winds — from one end of heaven to the other." " And they shall live and reign with Christ." "And so shall be ever with the Lord."
Such then is the glorious and blessed hope of all those who keep the commandments of God. Soon, very soon shall Christ come and change them to the glorious likeness of himself! Then shall the victory over death be manifested : " because he lives we shall live also." And oh, how many happy thoughts clus- ter around this glorious doctrine ? "Because I live" — says Christ — " ye shall also live." He is the re- surrection of life — spiritually and eternal — and the glory of Hie ever- lasting.
J. Miller.
German Settlement, W. Va.
For the Visitor.
HERMON AND THE HILL MIZAR.
How painful, and yet how sweet- ly hallowed, are the associations that cluster around this sacred mount and what a strange mingling of bit- ter and sweet there is in the tide of recollections that floods the soul of every saint at the mention of Her- moh and the hill Mizar. As death and life are beautifully mingled and centred in our being, so sorrow and joy clasp hands on Mount Hermon, and light weaves her bright woof into the mantle of darkness that en- shrouds its holy summits. The scenes of human anguish, and of utter desolation which Hermon has
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witnessed are unsurpassed, save by! howl of beasts of prey, combine to the dying agony of the incarnate render Hermon a scene of horrible God at Gethsemane, and draw, per- desolation.
petually, showers of dewey tears] And it was to this dismal region from the clouds of heaven; while that king David was forced to seek the iris of thriumphant deliverance : refuge from his enemies. Defeated and the glory of the transfiguration in battle on the plains of Esdraelon, shed a halo around it which not all pursued by his own son — even his the gloom of ages can obscure. Now, j beautiful son Absolom — forsaken by
to the children of God, Mount Her- mon looms against the eastern sky in fearful horridness, like the funeral shade of some giant Anakim; and anon, wrapt in a glow of heavenly radiance, it towers a mighty monu-
his followers, persecuted and over- whelmed with sorrow, he was driven to the utmost borders of Canaan to shelter himself; sometimes to the country about Jordan, when dis- covered there, to the land of the
ment of the unchanging love of Je- 'Hermonites and to the hill Mizar. hovah. Secreted in the rocky caves, and
Hermon, or the Hermonites as it yawning chasms of Hermon, the is called in David's pathetic appeai, forsaken king drank deeply of the Psalm 42 : 6, is a continuation of the cup of woe, the chief source of his Anti Lebanon range of Palastine. 'grief being his exile from the sane- It is on the extreme northern border , tuary of his God. To add poignancy of the land beyond Jordan, extend- .to his already crushing sorrow, his ing along the north-eastern margin [enemies cruelly reproach him with
of the great " plain of Esdraelon." The plural form, Hermonites, is de- rived, like that of the Alps and the Apennines/ from the fact that it
the insulting jeering taunt " Where is thy God?" He was absent, it is true, from the sanctuary, but his soul still " thirsted for God, for the
thrusts itself up in two distinct ridges living God," nor time, nor distance
of conical summits, some of which
could make him forget that he had
rise into the region of perpetual snow once enjoyed the ordinances of the and ice. Three of these cones which Lord and the communion of the rise from ten to twelve thousand feet : saints; that, with a hymn of praise high, form a perfect triangle, and 'upon his lips, he had once gone joy- near the center of this triangle rises 'fully, with the multitude, to the the hill Mizar, or the little hill, or, as public worship of Jehovah; and of- it is more frequently called, Mount ten, from the summits of Hermon, Sion. Ruins of ethereal temples and where the rery air which he breath- splendid altars consecrated to idola- jed was redolent with the soul-sick- trous worship, and which once sent lening incense of a splendid but loath- up their sacrificial smoke to the very ! some idolatry, did he gaze longingly dome of heaven, grace every hill and southward towards "Zion-city of his mountain peak ; while long rows of i God." When he remembered these awful ravines, fearful jogged rocks, things he was crushed to the earth
— caves, caverns and precipices in- numerable, together with the dismal gloom of cedars, and the hideous
with despondency. He realized that none save God could help, and with an uncontrollable burst of anquish
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147
he cried, " Oh my Gtod my soul is cast down within me; therefore will I remember thee from the land of Jordan and of the Hermonites, from the hill Mizar." Immediately hope gained supremacy in his mind and he speaks comfort to his soul, bidd ing it " Hope thou in God; for I shall yet praise Him for the help of his countenance. "
But is David the only one who; has struggled in the throes of agony; and found deliverance upon the brow ' of Hermon ? Aye, no. Every life has its river of Jordan, its plain of Esdraelon, its mountain of Hermon, ; and even its little hill Mizar; and| how often have some of us, — nay' all of us — been to Hermon in the deepest sense. As Jordan and Her- ! inon were the most prominent fea- tures in the Holy land, so they are in life ; and oh how frequently, when ■ we have gone forth to battle leaning ' on our own strength, have we been defeated and driven ignominiously ' from the gory plain of Esdraelon to; the jutting crags of Mizar, or thei dark ravines of the Hermonites for! refuge. How often, when oppressed' by the weight of a crushing sorrow,' driven to the very verge of despair, persecuted, mocked and scoffed by i our foes, have we fled to this dismal region on the borders of Canaan; and there, with our locks dripping' with the "dews ot Hermon," our flesh torn by the sharp jagged rocks, our feet lacerated and bleeding, wan- dered from point to point of this triangular mount in the vain search for safety. How often when we have had scarcely strength left to cry Abba Father, have we said, "My tears have been my meat day and night.'7 How often have we felt in our souls the full meaning of this1
agonizing language u Deep oalleth
unto deop," " and hollow howlinge hang in air." There is something so dismal in this that our very hearts recoil at the sound; and yet how entirely expressive of the utter dearth and heart waste that oft times drives us to Hermon and forces us to remember the unchangeable Dei- ty; for there are times, perhaps in every life, when we feel our faith in every thing pure, and good and true, oozing out of our hearts, drop by drop, and life stretches out before us a great arid desert without one green or beautiful thing for us to love or cherish; — aye there are times, when we are exiled from the blessed sanc- tuary of the Lord, and the smoke of strange worship wreathes itself in dense columns around us, when temp- tations assail within and without, when doubts corrode, friends for- sake, enemies jeer, and Jesus with- draws the light of His countenance, that we writhe and groan under the grinding weight, and cry, with lips white and quivering with agony. " O, my God, my rock, why hast thou forgotten me." Still the angry waters roll on ; and surge upon surge, billow after billow they sweep over us and break themselves upon the pittiless shore. Again, with hollow moan, the retreating ways re gather their spent strength, overwhelm us, wash us from our moorings, and leave us to struggle in the dark tide alone. O God, alone. Then when no other can help we cry from Her- mons hills to the Almighty Poioer for aid. Then ice remember the Lord, and, like David, we stand, en the snow wreathed mountain peaks, and fixing our gaze on Zion, stretch out our feeble hands towards heaven in the darkness, and send forth irre-
148
THE WAY TO BE HAPPY.
pressible cries to God in our utter helplessness. When lo ! There is a rift in the cloud. And see ! There are index fingers of light pointing aloft, and hope's golden hand is hold- ing away the mantle of mist that veils the glory of heaven from our view ; — and the radiant light of our Savior's ruddy countenance beams upon us. Oh ! then we bless God for bringing us to Hermon, and while a rapturous thrill of heaven born melody vibrates through our inmost souls, we praise Him who is our light — "the health of our counten- ance''— and our God.
M. E. K.
For the Visitor.
THE WAY TO BE HAPPY.
All desire to be happy; but merely desiring will not make any one happy. To wish for anything is not always to secure it. In order to acquire anything something must be done — some effort must be put forth Flowers would not be beautiful, nor exhale any fragrance, did they not grow and expand. Birds would not be cheerful and happy did they not flutter in the breeze, and tune their voices in the ecstacy of song. Life and cheerfulness are prerequisites to happiness; and God has wisely placed labor before enjoyment. This is a world of toil, and it is certainly a mark of wisdom in us to submit to it calmly and make the best of it. And since happi- ness here is alone obtainable by labor and held by care, we should not expect it through any other source.
All enjoyment consists in receiving and doing. Happiness is communicated to the soul by ingress and egress, and all healthy souls will keep a proper bal- ance between the two. We always feel happier for making others happy. "It
is more blessed to give than to receive." The joy we give to others will return with a brighter luster to our own hearts. The fault with many of us seems to be that we feel more inclined to receive than to give; and we complain of the cold and hard-hearted world when the fault evidently lies at our own door. Can we expect others to treat us kindly when we fail to treat them kindly ? Can we expect others to smile upon us while we frown ? Have we a right to expect a continual glow of joy and sun- shine while we lie in a passive, receptive attitude, and speak no pleasant word, nor do one kind act to cause joy and sunshine to spring up in the hearts of others ? The Golden Rule requires us to do unto others as we wish them to do unto us. Hence it is the duty of every one that wishes to be happy, to begin the work. The great mistake made by many is that they take hold of the Golden Rule at the wrong end. They wish or expect others to do first, and then they commonly do to others as others have done to them.
True and lasting happiness must spring from within the soul. It must find its root an] nourishment there. That world of beauty in the mind must have continual sunshine. All the en- trances to the soul must be closed against every thing from without that would mar the enjoyment, disturb the peace and obscure the light of the world within. The eye must not wander through the dark holes and alleys of society to gaze upon the faults and blemishes of mankind. The ear must not heed the taunts, jeers and scoffs of the vicious, nor listen to the flatteries and insidious devices of those who would discourage, or lead us astray. When others would heap abuse upon us, we should not carry it. When others scold and frown, fret and complain, we should
THE WAY TO Btt HAPPY.
149
listen to the music of nature, view the world of heauty within us and around us, and look on tlu sunny-side and the better time coming.
All is not sunshine in this fleeting world of ours. There are seasons of gloom and disappointment — sad seasons, when the heart is sick, and hopes are crushed, and the bow of promise scarce- ly visible to the spiritual eye. How of- ten we are disappointed in the common affairs of life, in the ordinary pursuits of business; in our long cherished hopes and the professions of friendship by those who received our warmest sympa- thies and kindness, and have now be- come our enemies. These sorrows and disappointments are more or less ex- perienced by all ; and the more sensitive our nature and the higher our suscepti- bilities the greater will be the gloom and sadness they occasion. This sensi- tive— this irritable part of our nature, this source of so much annoyance and unhappiness to us, is one of the charac- teristic marks of depraved nature. It is within us ; and if not born with us or in us, is at least bred in us. Now this thing is one of the greatest enemies to our happiness and peace of mind. It is our business and duty to get rid of it. The fact is, we should have left it in our childhood days with all else that is childish. "When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things." 1 Cor. 13: 11. Note. According to this we are not men until we "put away" or get rid of the things which belong to childhood and not to man- hood. Childhood is the period of dis- cipline to prepare us for manhood. How many are the conflicts with bad temper and disappointments in this early period of life before a firmness of mind and a stability of character and principle are
formed, or before the great theater of life is properly realized. How many, alas, carry the follies of childhood into the years of maturity to perplex them through life.
Notwithstanding Christianity affords a type of true happiness — a peace of con- science, a cheerful heart and a glorious hope of future bliss — yet a christian's life is not without its conflicts; and a christian's feelings and temper has much to endure. There are sad reverses and serious shocks to the cause of truth often witnessed and experienced which carries much with it that is depressing, and the serious and truly humble christian is grieved and sad at heart. Even here, however, the beacon-light of happiness is before us : " Do all in your power to make others happy" "As much as lieth in you, live peaceably with all men." The union and prosperity of Zion is the joy — the life of the chris- tian. No one can enjoy real Christiani- ty who does not labor for the good of others, the peace and union of the church, and the cultivation of his own mind and heart. The great apostle Paul was happy even in chains and im- prisonment; and in contemplating his past life with its labors, and in view of the death which awaited him, he was still tranquil and happy, because he had "fought a good fight/' and there was a "crown of life" laid up for him and all who truly loved the lord.
Thus shall our days be cheerful and happy, if we let the sun of real religion shine in our hearts. Our labors and good deeds for the benefit of our fellow men will increase our enjoyment here, and be as so many gems in our crowu of life beyond. J). H.
Greenland } W. Va.
150
A BASELESS THEORY.
A BASELESS THEORY. tlar schools in which thousands have
It is a favorite theory of worldly men, been educated without being Cbristian- that the true way to Christianize the ized. Very few of the Brahmins who heathen is first to civilize them; that become familiar with European science they can be reached by moraPtruth only and literature forsake their religious as they are educated to a higher degree System. None of them will consent to in secular respects. The completion of break caste. One of the most noted the Pacific Railroad has furnished oc- ; for intellect and rank went to England casion to some of the daily papers to | a few years since, and availed himself reiterate their notions on this subject, of all possible educational advantages, and they talk as wisely obout it as which, being contrary to Brahmin rules, though it had been the study of their threw him out of caste. When he re- lives. Yea, men who probably have turned he wa3 excluded from all social never giveu the matter half an hour's ; recognition. At first he affected to careful investigation, write flippant edi. ; despise this, but after holding out two torials full of the most positive asser. | years went back to his old associates, tions, and treat a theme of solemn im- paid the heavy fine, ate and drank the portance and no little difficulty as if prescribed five disgusting products of their notions were first truths, intuitively the cow, and was rrstored to caste. Civ- discerned, ilization is thus seen to be one thing and The theory referred to rests on no ; Christianity another. Tndeed, much of basis of fact It is an unwarranted as- this fluent talk of the secular press is sumption contradicted by large experi- 1 ignorance. Had the editors been ence on the part of those who have familiar with missionary writings, they studied and experimented for centuries would have a higher appreciation of the Civilization may reach a high point of civilization which already co-exists in progress in philosophy and the arts, j many countries with heathenism, as for while the religious conceptions of men instance in China. China has some- are grossly false, and their morals are thing to teach us, and politicians maybe utterly degraded. This was the case j surprised to learn that the principles of
when Christianity began its career. The centers of civilization were the centers of corruption. We need only name Athens, Corinth, ISphesus, Alex- andria, and Rome to prove this assertion. The intellect may be cultivated and the heart remain impure. Men may "by wisdom know not God," and be so phil- osophic as to despise the gospel. Rail-
Jencks' Civil Service Bill have been in operation there for centuries. They are astonished to hear the late British min- ister to China announce boldly, that the ministry of the Chinese emperor exceeds in talent any European cabinet, and that the prime minister of China has not his equal among the statesmen of England. Yet our sapient journalists would have
roads and steamers do not necessarily us believe that the way to Christianize
convert the wicked, or even turn the China is through railroads and not
heathen from their superstitions. Even through missionaries. Profound sages,
in this favored land, railroad men and let us all hasten to sit at their feet! steamboat hands are not celebrated for On the other hand missionary expe-
their piety or church attendance. The British government has built railroads across India, and for years has had secu-
rience has proved that the gospel can take direct effect in the hearts of savage nations, and that this results in creatirg
A FRIENDLY LETTER.
161
such now aspirations and increased wants as to geuerate an improved social state, and to lead on to a true civilization- This has been true among Indian tribes in our own laud, among the Greenland- ers, among the natives of South Africa and among the inhabitants of the Sand, wich, the Society, and Feejee Islands. Entire nations have thus been reclaimed from barbarism, by an influence acting from the spiritual side of their nature, and leadiug them to appreciate civiliza- tion and to feel a responsibility before God for self- improvement.
This does not forbid missionaries to connect secular instrumentalities with spiritual forces. They naturally and always do so. Their own example is a civilizing power. They introduce new modes of life through their families and schools and churches. But their direct aim is to reach the heart and mould character, by oral instruction and through the Scriptures. Iu securing this they necessarily elevate the con ceptions of barbarous tribes and intro. duce them to writing and printing, to music and building, to modest dress and reverent behavior. Thus the seeds o* all good are planted. But where civiliza tion has gone unaccompanied by the gospel it has wrought only ruin. Com- merce has sought selfish gain, and carried intoxicating liquors, opium, and gun- powder, has producedtvice, crime, disease and war, and has slain millions where it has civilized a score. The Christian church will hardly take the foolish advice of thoughtless editors, but will continue to push its missions far in advance of railroads and steamers. — Advance.
readers on (be subject of belief. I con- tend that to believe is to act. And, if we believe the gospel, we will, if in our power, obey it.
The thief on the cross believed and was pardoned, for his belief, but could not act. I am aware that there is oppo- sition to the ground I occupy ; never- theless, let us reason out of the book of life and see if men will act in the christian life when they are truthfully convinced of the genuineness and credi- bility of the sacred volume, or stand aloof. The Savior with his divine knowledge of the human mind, would not have said that the Gospel was the u power of God unto salvation to all them that believe," had he not in- tended to convey to us that the believer will act.
The 14th chapter of St. John's gos- pel comprises the truth that they who believe, have the promise of attaining to, and of enjoying, the place the Sav- ior went to prepare for such as believed. As much as to say, if you believe on me, you will obey me. I have by a careful examination of the Scriptures, concluded that a penitent believer will be a truthful worker. The Savior when in conversation with Martha said, "who- soever liveth and believeth in me shall never die. Believest thou this?" She said, "yea, Lord," &c. Immediately acting she proved the truth of her con- fession which is the only way of mani- festing our belief.
A. J. Ingleright.
BELIEF.
Brother Editors: I offer a few thoughts for the consideration of your
For the Visitor.
A FRIENDLY LETTER.
Dillsburg, York Co., Pa., ") March 19th, 1870. }
Henry Hursh.
Dear Cousin : I will undertake to write a few lines to you.
152
A FRIENDLY LETTER.
Your stay with us was very short. I desired very much to have more conver- sation with you, but it seems it could not be. The Lord only knows whether ever we will have an opportunity to talk together again or not. I would like to have conversed with you about religious matters. There is nothing so important as the religion of Christ. I would like to sit side by side with you, and turn over those solemn pages, and see the gracious teachings of our dear Redeemer. I think I told you that the Gospel is as clear and as plain as the sun shining in its brilliancy. It is a perfect law: it cannot teach two doctrines, or opinions one contradicting the other. Jesus says, " Heaven and earth shall pass away, but my words shall not pass away." Con- sequently they are firm. What stands there will meet us at the judgment bar, either to justify, or condemn. If we obey that word, to justify; and if we do not obey, to condemn. The scripture all harmonises, from beginning to end; and never contradicts any part. This seems to be saying a good deal; but mind, the word of the Lord was brought from heaven. And Jesus says, " I am the way, the truth and the life," &c. Faith and repentance are first enjoined. The penitent sinner must believe that nothing under the heavens can help his poor soul, but that which Jesus has brought from heaven. That is, take him at his word, and listen to no man. And at the same time believing the in- structions of Paul, that " Satan's minist ers are transformed as ministers of righ teousness." Yes, believe that they are out to-day preaching. This will make us more cautious to " search the scrip- tures," as Jesus says. Repentance is shamefully abused in our days. "Godly sorrow worketh repentance." I venture to say that tht majority of reflecting men and women have had an abundance
of godly sorrow, likely more than the three thousand pentecostians, or Lydia, " whose heart the Lord opened." But pitiful to relate, the heart is too much hardened. You know the sorrow of the dear youth of ten, twelve or sixteen; oh, what godly sorrow, by " the grace of God that bringeth salvation," but convictions are stifled, and the heart be- comes hardened. The man from Ethio- pia said " Here is water, what doth hin- der me to be baptized?" Philip says, " If thou believest with all the heart thou mayest." See, here is the change of heart: yes, to believe with all the heart is a change of heart. Now the repentance is complete ; now he believes the whole word of God ; not as this man or that man says, but as God's word teaches, and as Jesus became the way. Now we have faith and repentance, then comes baptism, as Jesus is precept and example in the flowing stream, for there is no other light in the word, con- sequently any other way must be in the dark, and therefore the broad way : And "praying the heavens were opened"; therefore he was kneeling. Paul refers us to the baptism of the children of Israel, crossing the Red Sea, Exodus 14 : 15. : u Go forward." Here is light, and there is nothing in all God's word to contradict it. He rose up straightway ; he did not turn first to get up; all is as plain as the sun shining. Jesus further says, "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." There we have a three fold work to show our three fold faith, in Father, Son and Holy Ghost, for we are to show our faith by our works. A believer believes that faith, repentance, baptism, feetwashing, the Lord's supper, the holy salutation, the communion of bread and wine, non-resistance, non- swearing, non conformity to the world, the anointing of the sick with oil and
A FRIENDLY LETTER.
153
prayer, the honoring of the head us Paul write?, 1 Cor. 11 , and the many passages of scripture concerning false teachers.
Dear friend, the scripture proves to a full demonstration, that the love of mo- ney moves the great majority of reli- gious displays, for the love of money is the root of all evil. Jesus says, " Fear not little flock, for it is your Father's good pleasure to give you the kingdom/' An imperfect religion is no better than none at all. And any man that does not believe, and try to do the say- ings of Jesus, is not an evangelical be- liever. Every chapter, verse, word and letter of the book of life will stand opnn before us at the judgment bar, and if one part of it is wilfully disobeyed by us, how can we be justified ? We shall have to say Amen to our condemnation. I had not at ail intended to write such a sharp letter, but the soul is so precious. If I should soon have to hear of your death, I perhaps would have to think, had I only written faithfully to you concerning the narrow path of Je- sus. I cannot quote all the scripture to prove my statements, like I could, if we were together. I am both able and willing to prove my position by the word of God. Truth is truth, and falsehood is falsehood. The word is the word, and the opinions of men are only the opinions of men.
We are still all in our usual health. I hope these lines may find you and your dear family all well. I want you to write me an answer to this letter, and write your mind freely, let it hit as it will. You may think if I want to bind every person to this one gospel rule, it would be as much as to say, all others will be lost. I have nothing to do with that; but if I don't obey the Lord, I know I shall be lost. I wish to notice in my letter that the scripture teaches,
that baptism is for the remission of sins; we have not one instance of sins being pardoned previous to baptism, in all God'3 word (that is after Christ's cruci- fixion). Some people contend for it, but it is without a foundation, in the word ; and if we uphold such a doctrine we are attempting to exalt ourselves above God's holy wor J : and exaltation caused Lucifer to fall. " He that ex- aiteth himself, shall be abased." We read in the word, whosoever shall call on the name of the Lord, shall be saved. Yes: but all will admit, the drunkard won't be heard, he must get sober, he must repent, believe and show his faith by his works. Actions speak louder than words. This passage means the same, as Peter told the Pentecosti- ans: " Repent, and be baptised every one of you in the name of Jesus Christ, for the remission of sins," &c. No two conflicting doctrines in God's word, they would make it a trifling book. Again, some will say, Cornelius the gentile had pardon of sins before baptism. The word does not say so, and I will not say so. Peter knew the word, and conse- quently knew very well that, if Corne- lius was to appear before the judgment bar, in disobedience to the word, it would condemn him. Here we might think that sin and the Holy Ghost could not live together; but when we look at our Savior's temptations, we see the devil is very bold. Paul says, the son of per- dition "sitteth in the temple of God, shewing himself that he is God."
I must bring my letter to a close. Jesus says : " In my Father's house are many mansions." Yes, there is one for me, and there is one for you. May the Lord give U3 grace and courage so to live, that when our few days of trouble are over in this world, that we may ob- tain those mansions where the wicked cease from troubling, and the weary are at rest. For this I pray.
Adam Beelman.
154
AN APPEAL TO THE BRETHREN.
For the Visitor.
An Appeal to the Brethren. Having noticed many calls in the Visitor and Companion for brethren to come and preach to the scattered lambs in Christ, we in the northern part of Michigan feel as needy and dependent upon our ministering brethren to come and preach to us the pure word of God, as the brethren anywhere. I feel to say it is our heart's desire that som3 breth- ren would come in here and spend some time with us. Though our circutustan ces in life to some extent, are more fa- vorable than in many places among the brethren, yet I believe we are exposed to contaminating influences that not ma- ny of our dear brethren are. In the first place we have an organization with two ministering brethren, D. M. Wood and J. S. Winey who are faithful in their calling, but the field of lauor is so large and the calls so many, should they exert themselves beyond what their temporal means or bodily health would admit of, they could not fill the calls; consequently there is much for the brethren to do here. Secondly the society we are surrounded with, are ge- nerally from the New England States. We find society different from that which we were brought up under in Pennsylvania and Ohio. Many live as though there was nothing to gain or to lose for eternity. Many advocate the universalist doctrine saying Christ died for all, consequently all will be saved. Another advocates the Calvin- istic doctrine that a certain number, God's elect, only will be saved, and that the innocent infant with the adult is doomed to misery. And neither time or money is spared to teach the children of men that they must reform and be obedient to Christ. But the doctrine taught, is that of an easy Christianity, and one that adapts itself to the carnal
mind, consequently the doctrine of the brethren, that of self-denial and a re- signation to the whole will of God, is not so readily reeeived as we would de- sire.
Now I do not wish to discourage any who may think of emigrating to this country. Society is good. We have good land aDd a good climate; the soil is a dark sand and gravel loam, is well adapted to the raising of nearly all kinds of grain, especially wheat. Good for all kinds of vegetation, and a good grass country, well watered, and is well adapt- ed to keeping stock. The water is re- markably good. The country is also good for fruit, especially apples and peaches. A very large amount of maple sugar is made here annually.
.Brethren coming to our country will take the Grand River Valley Road at Jackson, and stop off at Nashville. I live six miles north of this place.
Brethren giving information when they are coming, either through the Visitor or the Companion, or by private letter, I will meet them at the depot at Nashville. Address: Blair, Barry Co , Mich.
Isaac Smith.
The Standing Committee. Dear brethren : Being a member of the Stauiing Committee of last spring and inasmuch as brother Holsinger in Companion No. 45 of last volume, makes use of my name and says that I said before the meeting "I could not see that they could hinder him until he had done souething that was injurious to the -Church," and outside of the house I should have said, " I would like to kuow who can hinder him." In reply to the above I would say, I do not remember now what I did say be- fore the meeting or outside of the house
YOUTH'S DEPARTMENT.
155
on that subject, but one thing I do know, that the question was put before every brother on the Standing Commit tee, and we all united, and every voice wa3, no reporter. And I have never changed my mind since, and I do feel satisfied if we had allowed a reporter, there would be ten brethren disappoin- ted where there is one now.
John P. Ebersole Fostoria, 0.
The Reporter Question !
In compliance with a request by br. H. R. Holsinger made through the Gospel Visitor of April, 1870, I sub- mit for publication the following portion of the letter referred to.
B. F. M.
"I wish you also to make some ac- commodation for me at the meeting for writing. I have written to some one every year to work for me and I am now addressing myself to you for the same purpose. As it appears I must, work my own card, I have generally ta- ken hold of it in that way. I think a step was taken at last Annua) Meeting which was favorable to me, yet it is not at all likely that I will get a clerkship this year yet.
I have employed a reporter from Washington to take down the full pro- ceedings of the meeting. I wish him to have a convenient place for writing, at the table, so that he can be told the names of speakers, transcribe papers, &c. Of course I only intend to publish as much of the report as would be pru- dent, and yet does it not appear that what is prudent to speak to a mixed multitude of 10,000 is prudeut to pub- lish to a reading community of 5,000? There may be prejudice to a " Reporter" and hence you will please call him my clerk, i will write to no one else this matter."
upon
Mouth's Department.
THE WAY TO SPEAK TO BOYS.
Many years ago, a certain minister was going one Sunday morning to his school-room. He walked through a number of streets, and as he turned a corner, he saw, assembled around a pump, a party of little boys, playing at marbles. On seeing bim approach, they begin to pick up their marbles and run away as fast as they could. One little fellow, not having seen him as soon as the rest, before he could succeed in gathering up his marbles the minister had come close to him and placed his hand on his shoulder. They were face to face, the minister of God and the poor little ragged boy, who had been caught in the act of playing marbles on Sunday morning. And how did the minister deal with the boy? That is what I want you to notice.
He might have said to him, 'What are you doing here? You are breaking the Sabbath! Don't you deserve to be punished? "
But he did nothing of that kind. He simply said, " Have you found all your marbles?"
"No," said the boy, "I haven't"
"Then," said the minister, "I'll help you."
Whereupon he knelt down and began to look for the marbles; and as he did so, he remarked, "1 liked to play at marbles when I was a little boy, very much, and I think I can beat you; but," added he, " I never play marbles on Sunday."
Toe little boy's attention was now arrested. He liked his friend's face, and began to wonder who he was. The minister said :
" I'm going to a place where I think you would like to be; will you come with me?"
156
YOUTH'S DEPARTMENT.
Said the boy, " Where do you live? "
u In such and such a place," was the answer.
" Why that's the minister's house ! " exclaimed the boy, as he did not suppose that a kind man and a minister of the Gospel could be the same person.
"Yes," said the man, "I am the minister myself; and if you'll come
with me, I think I can do
you some
kindly to him and taking him to school V " Oh 1 " said the minister, " I do re- member."
" Sir," said the gentleman, " I was that boy. I roie in business and be- came a leading man. I have attained a good position in society; and on seeing you to day, in the street, I felt bound to come to you and say that it is to your
kindness, and. wisdom and Christian good." discretion — to your having dealt with
Said the boy, " My hands are dirty; me persuasively, that I owe, under God, I cau not go." all that I have attained, and that I am
"But," said the minister, "here's a \ at the present day." — Unitarian Herald. pump — why not wash ? "
Said the boy, "I'm so little I can't wash and pump at the same time."
"Well," said the minister, "If you'll wash, I'll pump."
He at once set to work, and pumped, and pumped, and pumped ; and the boy washed his hands and face till they were quite clean.
Said the boy, " My hands are wring- ing wet, and I don't know how to dry 'em."
The minister pulled out a clean pocket-handkerchief and offered to the boy.
Said the boy, "But it's clean."
"Yes,"wa3 the reply, "but it was made to be dirtied."
The boy dried his hands and face with the handkerchief and then accompanied the minister to the door of the Sunday- school.
Twenty years after, the minister was walking in the street of a large city, when a tall man tapped him on the shoulder, and looking into his face, said, " You don't remember me."
" No," said the minister, "I don't."
"Do you remember twenty years ago, finding a little boy playing marbles round a pump? Do you remember that boy's beiDg too dirty to go to school, and you pumped for him, and speaking
HAPPY HATTIE.
Hattie was a little girl about ten years old. Her father kept a small farm, and did a great deal of work upon it himself. Her mother helped as well as she could; but her mother was only feeble, and had a good deal of pain, and kept in all the cold wet weather. Hattie's little brother Frank was about three years eld, and liked nothing so well as going with his sister to feed the hens, or to give a mouthful of sweet hay to the donkey.
But what made Hattie so happy ? She had to work hard, and to fare hard, was up early and up late, and her mother left a good many household matters in her hands. She did not dress very gai- ly, but wore strong warm clothes in the winter, and clothes that were thinner, and vet very common, in the summer.
I will tell you what made Hattie hap- py. She loved her mother very much, and never thought she could do enough for her; and she loved her dear father and little Frank. In fact, Hattie had a very loving heart; and it was that which made .her so happy. She was never thinking about herself, but how she could do this for her father, or the other for her mother, or how she could please little Frank.
CORRESPONDENCE.
15"
It was always the same, no matter what the weather, or the time of the year. The wet days did not make her cease to love her mother, or father, or brother. They rather drew her on to some plan for pleasiug them all. She would get dry shoes for her father, or a game for her brother, or some nice thing for her mother.
Hattie had found the key to the hap- py world — not thinking first about herself. Happy Hattie.
WHAT DO YOU READ?
There is nothing that makes so much difference in the outcome of boys and girls as the books they read. Of all the boys and girls that we have known, we never knew one to succeed in life who spent his time, when young, in reading exciting stories. We do not say you may not read stories. But we do say that if you want to be of any use in the world, you ought not to let all your reading be story reading. And, what is more, you ought to read nothing but good stories.
But how can we tell whether it is good or not? There are very many books that have a weak moral, or a re- ligious side, that are yet good for no- thing. They are too exciting and breathe a bad air. How shall we know the good ones ?
A book that makes us feel brave and strong for our work is good. If any writer makes us feel, not that we would like to do better, but that we will do better, we may trust such an author. But if a book gives us a feeling that our life is dull, that we would like to be somewhere else than where God has put us, that book does us harm. — S. S Scholar.
(^ormpoiuhiuc.
Jackson Co. Kan. ) March 6th, 1870. j
Dear Visiter :
We feel a few lines from us is due you. We are happy to acknowledge your regular visits to us. You are to us as a number of loving brethren and sisters visiting us from afar. We feel to thank the Lord for this blessing which we could not fully appreciate when surrounded with breth- ren and the privilege of meeting in the sanctuary of the Lord. We are not content to peruse your interesting pages alone, but take pleasure in handing them to our neighbors, who also say they love very much to read the Visitor. Our prayer is that it may be the means of awakening them to a sense of their du- ty, that they may lay hold of the true gospel and become shining lights, and helpers in the vineyard of the Lord. We had four meetings last fall here by our brethren, first by J. S. Flory, second by brother D. Kimmel from Illinois, and the two last by brother H. Sawyer of Brown Co. Kan. The people seemed well pleased with our doctrine &c. There are scarcely two families of one church or from one place, yet; all seem to love to meet together for worship. We hope to have regular preaching this summer. Oar meetings are the first ever held in this neighborhood as it has only been two years since the first house was built. It is now well settled, and we have six dwellings within one mile of us. A town started one and a half mile from us where there is now a depot, store, post office, &c. The name of the town is Whiting. Everything that can be done by feeble man is done here to improve our section of country. Much more for the body than the soul. Ma-
158
NOTICES.
ny are moving in and if only a dear minister and family was coming to settle among us what a consolation it would afford us. We call the attention of brethren, especially those north of us, to come and seek a home in our lovely part of Kansas. We have good soil, good water, timber, &c. Now dear Visitor, I must bid you farewell for the present, wishing you a successful season that your mission may be to carry glad tidings to your readers, and that you may never be called to record any mis. understandings among brethren or friends, but that all may be peace, joy, meekness and love. We would thank the editors of the Pious Youth and Pilgrim for a spacimen copy of their papers. We desire the prayers of the church in our behalf, that we may not be overtaken by the wolves while so far from the fold.
Sue V. Crumpacker.
her to be had yet; terms easy. We have extra good water, both springs and wells, and plenty of good bui'ding stone. Seneca is the county seat of Nehama County. It is about 55 miles west of St. Joseph.
Any one desiring further particulars write and I will give all the informa- tion I can.
A. R. Pennington.
Seneca, Kan. Dear Brother :
I wish to say through the Visitor that we have a beautiful, fertile country here. And as a great many of the brethren desire to emigrate west, I will just say we think they will do well by coming here It is perfectly healthy. I have been tioubled with the asthma all my life. We arrived here last August I feel a great change for the better in this sliDrt time. We were raised in Southern Ohio ( High- land Co. ). It is thought apples will do well here. Peaches and grapes do well. There were the best crops here
last year, take all together, I ever saw. * * * There are no brethren near here that we know of. We would be glad to have brethren come and settle here. If we had a ministering brother I think we could soon have a church. People are friendly and like to see the country settled Improved farms can be had for $20.00 per acre with running water and timber. Choice wild prairie from 35,00 to §8,00 per acre. From 2 to 5 miles of Seneca there is plenty of tim-
LOVEFEAST.
The Brethren of Cherry Grove branch, Carroll Co., 111., expect to hold a Love- feast on Tuesday and Wednesday, the 31st of May and 1st of June. We give a hearty invitation to the brethren com- ing from the east to the A. M. to call with us. Come to Freeport, thence to Lanark, which will be near the Meeting.
By order of the Church,
Isaac Schmucker.
RAIL ROAD NOTICE.
I have been to Pittsburgh and have made arrangements with the General Ticket Agent of the Pittsburgh, Ft.
Wayne and Chicago R. R. Co. for half fare from Pittsburgh to Chicago. I have received 500 orders from the Agent, and every brother or sister, aud every member of their family, wishing to go to the Yearly Meeting on this road must have one of these orders and by present- ing it to the Ticket Agent at any Sta- tion herein named they will sell you a ticket to Chicago and return free by you paying full fare going. From the 1st to the 6th of June 1870, you can buy them, but not after, and then you have to the 16th of June to return home in Now I want the house-keeper of every church or some one authorized by the church to let me know by letter immediately how many orders their church will want and I will send the Orders as soon they notify me. Give your name and post office in full.
Tickets can be had at the following Ticket Offices:
Pittsburgh, Columbiana, Salem, Al- liance, Canton, Wooster, Loudonville, Mansfield, Crestline, Bucyrus, Upper
OBITUARIES.
150
S;indu>ky, Forest, Dunkirk, Lima, Del- phos, Van Wert, Ft. Wayne, Columbia, Pieroeton, Warsaw, Bourbon, Plymouth, Valparaiso.
John P. Ebersole. Fostoria, Seneca Co., 0.
OBITUARIES.
Died January 4th, 1S70, in Mewton Township, Mia ui County, 0., br. JOSEPH LONGAN. ECKER, aged 74 years, 10 months and 9 days, r uneral services by brothers Jesse Studabaker
and Mohler, finm Rev. 22 : 12.
G. W. Whitmer. (Companion pleaso copy)
days. When taken sick he said, " I do not wan t to get well, I want to die and go to Jesus."
Buried March 14th. Funeral sermon by el- der Henry M. Martin from Rev. 22. 12 and 14. John H. Middlekauff. (Companion please copy.)
Died suddenly by a sad accident on the rail- road between Letonia and Columbiana on the
27th December 1869, friend ROYER. He
was walking home from a visit to his son in Leetonia on the track in a drizzling rain, and holding the umbrella over him and perhaps somewhat hard hearing, when he was met by the coming train going west, which came round a curve. The whistle of the engine and the brakes were of no avail, and he was killed in- stantly. He was some 60 years of age, and did not see death till it overtook him scarcely with- out a moment's warning, but the warning is to us that live.
Died near Columbiana, 0. on the 10th o*
January, 1870, on the farm of friend John Est- erly, sen. ANNA, the young wife of his son Levi Esterlv, a daughter of David Strickler, deceased, at the age of scarcely 20 years.
Died in the village of Columbiana on the 18th of March. 1870, at the house of his eldest son, friend SIMON RONINGER, Sen. at the ripe age of 82 years 4 months and 8 days. There were some remarkable circumstances in his life of which mention was made at his funeral, and miy be worthy a place here. He was born of Roman Catholic parents in the Grand Duchy of Baden, Germany, and when about thirty year? old, he left his country with a wife and two small children in January, 1816, to emigrate to America, but they did not see it that year. Un- fortunately they engaged passage on a vessel which undertook to carry no less than 1300 souls across the Atlantic without being properly supplied with water, food or medicine, and crowding such a multitude together amidsbip without sufficient air or any thing that sustains life, sickness and death broke out, and havng to land in Norway for victuals and wi h other delays they arrived at last in January, 1817, being a whole year on the voyage and having buried in the sea of the 1300 original passengers about 800, among them friend Roninger's two children. Only about 500 were landed on our American shores. Our friend had paid for his was married only 10 weeks before his death and | and family's passage at first, but at last he had leaves a young widow to mourn the departure , 8tiu t0 serve four vearg. However God took of a dear husband. care 0f him aQd \e^ n}m t0 repentance. He be-
Ananias Hensel. I came a praying man and was converted from Died near Massillon, Stark Co., O., March I the errors of his church, and after he had come 7th, 1870, sister REBECCA KILLINGER, wife I t0 this state he was enabled to live in his own of Jacob Killinger, aged &5 years, 4 months and borne, raise a family of 4 children, who are now 9 days. She left a husband and 6 children, two a11 married and mostly in respectable circum- of which are members of the church, to mourn i stances. His health and strength began to fail their loss, but we fondly hope that their loss is j at last,especially since the death of his compan- her great gain. She suffered nearly 3 years with j ion 7 years ago. He was almost all these years heart disease and dropsy, which she bore with confined to the house and often to his bed. christian fortitude. Funeral services by Geo. | StiU he was able to read without spectacles, and W. Han from 1 Chr. 39: 15, and W. A. Murray j more than 100 volumes of the subscriber were from 2 Cor. 5: 1. read by him and in our conversations he ex-
TV. A. Murray. ■ pressed himself often, that he would willingly submit to all the requirements of the Gospel Died of palsy, March 11th 1870, at the resi- ! if his health was sufficient for it. He requested deuce of his son-in-law Christian Dovenbar^er | that I should preach his funeral from John 11 ; in Baileyville, Ojrle county, Illinois, STEPHEN j 25, 26 years ago and repeated the same request PUTTERBAUGH, (formerly of Washington 3 days before his death, which was done accor- couuty, Md. ) aged 75 years, 5 months and 5 I dingly before a large congregation. H. K.
Died March 20th, 1870, in the Pleasant Hill I churct. Macoupin Co., 111., sister CATHARINE ' BECKNER, wife of Jacob Beckner, deceased, aged 36 years, 1 month and 14 days. Funeral services by the brethren from 1 Thess. 4 : 14. She leaves 4 children from 7 to 12 years old. S. O. Frantz.
Died of consumption, in Owen Co., Ind., SO- PHIA BICKEL, wife of friend Jacob Bickel. Siie died December 9th 1869. Her age was 55 years and 7 days. Funeral discourse by elder Moses Hostetler and myself to a large concourse of people, from 1 Peter 1 : 24 — 25.
Also in the Lick Creek church, Owen Co., Ind.. December 29th 1869, MARION GRANT HARSHMAN, son of br. John Harshman. The mother of the child died several months before. Age 6 months and 22 days. Funeral discourse bv your unworthy servant from Math. 19 : 13 — 11.
Also at Middleberry, Clay Co., Ind., (although in the same arm of the church as above,) on the 2u<l day of January 1S70, of epileptic fits, ELI- JAH L. SINK, son of br. Frederick Sink, age 25 years, 8 months and 26 days. Funeral dis- course by br. Daniel Summer, and Elias Coop- rider (a baptist) and your weak servant, from Job 8 : 9, to a large concourse of people. He
160
OBITUARIES.
Died in Benton county, Iowa, March 18th, MINNrE LUCINDA, infant daughter of bro. W. J. H. and sister Amelia Bauman, aged 1 year, 9 months and 6 days. Funeral services by S. Johnson and the writer from Luke 18 • 15, 16.
"Dearest Minnie, thou hast left us;
Here thy loss we deeply feel;
But 'tis God that hath bereft us ;
He can all our sorrows heal,
Yet again we hope to meet thee,
When the day of life is fled. Then in heaven with joy to greet thee,
Where no farewell tear is shed."
John Ridenour. (Companion please copy.)
Died in the Newton church, March 23d, 1870, sister ELIZABETH STUDEBAKER, consort of br. Jesse Studebaker, aged 26 years, 10 months and 19 days. The death of our sister was a sore affliction to her companion and rela- tives. But they have hope that her end was that of the righteous, and this afforded them comfort in their affliction. The religious ser- vices of the occasion were conducted by the brethren.
Editor.
Died in Columbiana, 0., March 24th, JOHN WILLIAM, son of James and Catharine Van- derslice, aged 14 years, 11 months and 24 days. He was a very interesting boy, and beloved by all that knew him. The occasion was improved from John 5: 28.
Dearest William thou hast left us;
Here thy loss we deeply feel ; But 'tis God that has bereft.us,
He can all our sorrows heal.
S. H. C.
Died on the 4th of April 1870, in Linnville church, Franklin Co., Va., sister SUSANNAH KINZEY, wife of br. Christian Kinzey, aged 71 years. 10 months and 19 days. Funeral service by the brethren John H, Lemon, Joel Peters and S. Boon from 2 Cor. 5 : 5.
C. G. K.
Died in the Bachelor Run branch, Carroll Co., Indiana, March the 25th, without a minute's war ling, our much beloved brother LEWIS HARTER; aged 55 years, 10 months and 5 d'iys, leaving a wife and nine children to mourn his loss. He was walking through the field of a neighbor with some of bis boys wiih him and all at once fell on his knees, and then backward to the ground. He was immediately raised up by his boys, but never drew another breath that could be perceived. It was a severe shock to the family. Funeral services attended to by the Brethren.
Jacob B. Landis.
Died in the Milledgeville congregation, Carroll County, 111., on the 29th day of March, our well beloved lister MARGARET, wife of brother Samuel KECKLER; aged 34 years, 2 months and 19 days. She leaves a sorrowful husband aDd 5 children to mourn their loss, which we hope will be her gain. Four of her children have preceeded her to the spirit world. Funeral services by Elder Samuel Holdeman, and the writer, on Revelation 14: 13.
Martin Myers.
Died in Philadelphia, March 29th, WILLIAM H., son of brother Jacob and sister Hannah SPANOGLE; aged 17 years, 6 months and 13 days. At times he suffered extremely, yet never murmured or complained, and passed off so quietly we all thought he was sleeping, and were not aware he was dying until after his spirit had taken its flight.
Our little Sabbath School on Crown street ha* lost one of her brightest jewels. "None knew him but to love him." Father, mother, brothers and sisters, mourn their loss deeply, but not as those who have no hope. Services by br. Fox and Umstead. Funeral proceeded to Brethren's burying ground at Germantown.
J. S. Thomas.
Died February 24th, at the house of her son, brother Isaac Kemper, near Lena, Stephenson county, 111., SUSANNA MARGARET, widow of brother Ada a KEMPER, who died about twenty years ago, at Ephrata, Pa., aged 83 years, 10 months and 28 days. Occasion im- proved by brethren Enoch Eby and Daniel Fry, from Numbers 23 : 10, latter part.
Allen Boyer.
Died in the Conemaugh branch, Cambria Co., Pa., March 11th, brother DANIEL GOCHNOUR, aged 70 years, 11 months and 25 days. He leaves a companion, a sister in the Church, and nine children, all married, with many friends, to mourn their loss. Brother Daniel was a mem- ber of the Church for many years, and served in the office of a Deacon, ever since the writer re- collects anything of him. Shortly before he died he called for the Elders of the church and was anointed in the name of the Lord. Funeral services by the Brethren.
Stephen Hildebrand.
Died in the bounds of the Smith Fork branch* Clinton Co., Mo., March 7th. of measles, sister MARGARET ELLENBERGER, wife of brother Jacob R. Ellenberger, aged 50 years and 7 days. Our sister was born in Pennsylvania, and moved to Missouri about 25 years ago, with her father and mother. Three constituted the band of members for a number of years, but with a firm grasp they seized the banner, planted it down in the wild frontier, looking forth with an eye of faith to the time when there would be a church organized here. Through twenty years of patient waiting she saw what she longed for, and most of her children added in their young and tender years ; and just before the day dawn of March the 8th she drew around her the dra- pery of her couch and breathed her last. She leaves a husband and five children to mourn their loss, which we trust is her gain. She was followed to her. last resting place by a large concourse of people. The occasion was im- proved by Daniel B. Gibson and the writer, from Rev. 14: 13.
Daniel D. Sell.
Died near Dayton, O., April 10th, brother JACOB LENTZ, aged 86 years, 10 m nths and 25 days. Disease palsy. He was sick but 10 days and was almost speechless during that time. He died at the house of one of his chil- dren several of whom are living here, sister Yost being one of them. He was from Wuert- temberg and came to this country in 1817.
Funeral services from 2 Cor. 5 : 8 by brethren Bauman and Nead.
HAIL ROAD TIME TABLE.
Dayton 5f Union
a - -
Cin.. Ham. Sf Dayton
Dayton & Limn
Dayton & Sandusky
Eastern & Sandiwky... Detroit. Tol & Chi. Mail Accommodation South . .
Dayton Sf Michigan T .1 Deiroit & Chi. Mail Lima. Ft. W. & Chi. F.x Tol Detroit A Chi. Ex
Atlantic Sf Gt. Western
Express,
Night Express
Dayton 5f Western Chicago & Ind. Express Freight Accommodation Dayton, Xenia fr Columb
Day Express
Mail & Accommodation
Fast Line .. .'.
Pittsburg &. Cleveland Ex Freight & Accommnda'n
Cin. San. 8f Cleveland
Accommodation
Express
I.I- AVE
10:15 a 01 1:20 pm
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12:05 a m
2:06 p m 6: 1 5 a m
8:25 a m 9:35 a m
ARRIVE
7:10 p m 9:3!) a ni
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9:20 p in 12:00 m
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10:30 ami 7:20 am
5:3Upni' 1:10 p m
12:10 pmj 2:40 pm
The 12;05, midnight, train oo A & G. W leaves daily.
All other trains leave daily except Sunday. J. M. MATTHEWS. Agent.
Books on Freemasonry
MASONRY. By President Finney. "A clear, candit and Christian discussion of this subject." Price $1,00.
LIGHT ON FREEMASONRY,
By Elder D. Barnard.
To which is appended
A REVELATION OF THE
Mysteries of Odd-Fellowship,
By a Member of the Craft. The whole containing over five hundred pages, lately revised and republished. Price $2.00.
The above books sent postpaid *t annexed prices, Address H. J. KURTZ. Dayton, O.
We will furnish Webster's Dictionaries, either the " Unabridged " (,r the ''National" edition at regular prices. We also furnish Smith's Bible Dictionary. Price, leather (library style) $5.50.
BRETHREN'S HYMN BOOK. New Edition. (Containing between five and six hundred pages, and over eight hundred hymns.
Sheep binditi *s ,75
per
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per doz 7.25
extra finish ,85
per doz 8,00
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per doz, 10,00
Pocket book form 1.25
per dozen 12,00
Sent by mail prepaid at the retail price.
When ordered by the dozen, add 1.25 pei dozen for postage.
The New German Hymn Book.
This book will contain about two hundred pages and about three hundred hymns. It will be, bound with the new English book; and both together will be sold at the following prices :
Turkey morocco, single .. $1,25
per dozen 12,00
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When several dozen are wanted, it is best to have them boxed. A box containing five or six dozen will cost about fifty cents. This should be added. Books sent in this way should be sent by express. Express charges can be paid at the office to which books are sent.
Give plain directions in what way book* are to be sent, and to what office.
All remittances of any considerable amount should be sent by Express, draft, or postal or- der. Remittance for books at the risk of the person sending. And the books will be sent at our risk. Express charges should be paid when money is sent by Express.
JAMES QUINT ER,
Covington. Miami Co.. O.
Those who are prejudiced against anything new should know that Dr. Fahrney's Blood Cleanser or Panacea was used in practice by old Dr. P. Fahrney of Washington county, Md., as far back as I78D. It is now put up id bottles but the medicinal properties are the same. Unlike anything else in market it can be taken with benefit in all diseases from a bad cold to a violent fever, from a ringworm to a bad case of scrofula or cancer. Infants can take it as well as the aged and feeble, and sells readily wherever it is known. Will be sent upon the most liberal terms to those who will introduce the same among their neigh bors Many have done well bv ordering,
The Health Messenger will be sent / any address. For particulars address Dr. P. Fahrnev. No. 30. North Dearborn St . Chica- go. III.; or Dr. P Fahrney's Bro's iV Co.. Waynesboro, Pa.
FOR SALE AT THE OFFICE OF THE "GOSPEL VISITOR/'
will be sent postpaid at the annexed rale*: OehUchla-ger's German and English Dictionary, with pronunciation of the German part in Kugli>h characters.. $1.75 The same with pronunciation of En
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Addre-s \\ J. KCTRTZ.
L>.w tii>. O.
Tin-: HRiyniiiK.Ns
laeycfopedi
Containing thr United Counsels and Conch- aions of the Brethren at theit Annuitl Meetings fa. By Elder HENRY KIRT/.
The work neatly bound together wrtth
"Alexander Slack's Writuigs,** ] copy sent by mill postage paid $1.70
Of those bound there are but few left, arwl a* tbe " Macks" are out of print, when these few are disposed ol. hence mends who wish Hi hnve a ropy had better send orders soon. *f the Encyclopedia in pamphlet form ( with- out Mack) we have yet mine mnre than of die bound ones, and to have them more spee- . i y spread throughout »»rsr brotherhood, we ■vin reduce the price and send th**m postpaid f r seventy firr cents [$0 7
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l'mrMHivN'«>. Ci>!im'»iana Cu.. ( >.
DEBATE ON IMME3SI0K
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To sell the onlv Complete Unabridged Peo- pies Edition of CONYHEAKE & HOW. SON'S LIFE AM> EPISTLES OF
SAINT PAUL.
With an able and eloquent dissertation by Prof Lt-oM.wu. Bacon, of Yale Colore. Cum- Ittettded by the most eminent divines and ablest scholars in all parts of onr country An I.&act Kkpkint of the latent English -PEOPLE'S EDITION." and difftrs from mil others, by the substitution, by the authors, of translations and uotee in Knglish, in place of numerous quotations and notes in foreign languages. Agents are meeting wilh unprecedented sue- One reports 41 orders taken in three days; another 2ti in one day. Send for l«> page Circular wilh full particulars terms and estimonial* Ad lre*i
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PROSPECTUS
—OP THE—
Gospel Visitor
The Gosptl Visitor. Edited by II Kurtz and J. Q,ninter. and published by H.J. Kurtz at Dayton. O. will close its twentieth vol- ume with the present year.
Onr work is a Christian Magazine, Arreted to the defense and promotion of the Christian doctrine, practice, and life of ihe apostolic Church, and the Church of the Brethren. And in laboring to accomplish this object wo shall try to labor in the Spirit of Christ, anil spare no pains to uiake our w»rk edifying to the world.
Each number of the Gospel Visitor will contain -\2 pages, double columns, neatly printed on »»od paper put up in printed colored covers, and mailed to subscribers reg- ularly about the first of each month at tbe foU owing
TERMS.
Single copy in advance, one year $1.25
Nine copies, (the ninth for getter
up of club) 10.00
And for any number above that men- tioned, at the same rate. We shall be pleased to have, and we solicit
tbe cooperation of our brethren and friend*
generally, and the preathers especially in cmT
eulating the Visiter.
GtOSPfiL VISIT
mm
A MONTHLY PUBLICATION,
KDITED BY
HENRY KURTZ AND JAMES QUINTER.
VOL. XX. JUNE, 1870. NO. 0.
TERMS : One Dollar and twenty five cents per year in advance.
DAYTON, OHIO: H. J. KURTZ, PRINTER <fc PUBLISH(#?.
d CO
§€^_ : ^ ; i
*VT
CONTENTS
On Prayer. No. '.i 101
The Blessing of Peace 104
Self-deception 166
Momentous Themes. No. 4 109
The Holy Spirit as a Witness to Christian
character 173
Suffering in the Flesh, and ceasing from
sin 170
The necessity of preaching the Gospel 181
The fourth Vial again 1*2
Soul Light lH:i
God's Revelation Infallible 1*5
God's VV ord about wealth 187
Christ and Ni cod em us 188
A Suggestion 189
Notices 190
Obituaries 191
Letters Received.
From Jacob H. Fischel. Jon- Pletcher, D. H. Miller, S. S. Mohler, Dan'l VI. Miller. Sain'l. A. Honberger, David Frantz, C. A. Ebersole, D. N. McDonald, Lizzie Wrighlsman, Joseph Henricks, J. W. Gripe, David Deardorff, Nancy Lucas, Thos. G. Snyder, Eman'l. Maston, Ad. Hoch, A. H. Emmert, Dr. Lahtney, Sam'l. Mc Can, David Keller, Eman'l. Slifer, W. F. Snod- gras8, J. Gable, Jacob Brown, Geo. Kinney, M. E. Reichard, J. B. Grow, John Knisely, Jos. Zahn, J. S H'Mijjer. David Miller. Henr . M. Sherfy, A. VV Mentzer, J. H. Wilson; Jac. F. Yoini'-e. Dav E. Price, Car. Kinscy, John W. Krai.ill, John Buterhangb. Thomas Lyon, Henry Dierdorf, Jacob Miller. E. S. Miller. P. H. Kurtz, Jesse Cros white. John Buechly. J. K. Beery. D. C Mbomaw, W. Lindley, Adam Beeltnau, John Hersehey, B. F. Moomaw. Ja's C. Mc Mullen, A. S. Montgomery, H. B. Brum, bough, J. L. Beaver. D J. Peck. . H. Bals- bauirh, Jonathan W. Blanch. Josi h Rensber- ger. S. R. Moore. Moses Miller. W. Arnold.
WITH MONKY.
From Daniel Hays. John E. Bowman, H. C. Martin, B. F. Moomaw. M. J. C. Euker, John W. Fursley. Jos. I. Cover. Cyrus Winner, Asa Karn. John H. Moore. Jerem. Beeghly, A. Hansel, Jonathan W. Blanch. L. R Z<">k, John Long. H. R Holsinger, Henry Jones, Jacob Lebmann, J B. Tauzer, Christian Shank, J. L. Kuns, Samuel May, Jacob Holsopple.
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fiospit
Vol. XX.
JUlSrE, 1870.
No. 6.
For the Visitor.
ON PRAYER. NO. 2.
HOW TO PRAY.
If there is any one thing that should endear us to our Savior more than another it is that we are so ex- plicitly taught on the subject of prayer, especially "How to pray." Had we been simply commanded to pray, with no instructions as to the time, place and mode, we probably would reap but little advantage from it. To leave us without excuse, our forerunner very considerately gave very minute advice on this very es- sential part of divine worship.
The first allusion to the subject we have is in the sixth chapter of Matt. Herein the practice of Pagan worshippers is referred to, and the Christian's G-od is contrasted with the heathen's God.
We are not to use vain repetitions like they do, that is, we are not to repeat what we have already asked for, tor our father can hear and un- derstand. Some persons appear to think that all repetitions are not fruitless, that some are vain, while others are not. I do not think that such a construction can be safely put on it. I would prefer to under- stand that all repetitions of petitions re vain from the fact that our Father knows before we ask him what we want, and having promised to give when we ask; he can do no more than that, if we repeat ever so frequently. This practice of repeti- tion refers to the substance of our petitions and not to a repetition of our Father's name, for afterward
when our Savior prayed he address- ed his Father frequently. Yet in the model given us in the 6th chap- ter, we address the Father but once. We might consider ourself in a dilemma here where Christ's example and precept seemingly conflict, but in truth, a beautifully harmony ex- ists. In the petitions the faintest shadow of repetitions are avoided, for our wants are all known to him to whom we pray, but if we repeat the Father's name frequently as the Savior did, we do not consider it a part of the petition proper, tho things asked for.
A strict examination of what is commonly called the Lord's Prayer would be of very great service to us. Many prayers now-a-days are as long in the introduction as it is* Poor Peter on the surface of the sea would have sunken deep beneath the yielding waves had he prefaced his prayer with a long, tedious* meaningless, profitless introduction as many do no*. In the prayer re- commended as a model, every want that the most devoted Christian ever felt appears to be clearly and un- equivocally expressed, and it we would allow ourselves to exchange our own compositions for it, verba- tim, I am constrained to think it would often have more efficacy.
Prayers now are very much after the manner of those our Master con- demned Long and tedious, care- fully composed to please the corrupt ear of men, it must weary our Lord as did the sacrifices of the wicked Jews. Many times I can, through
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ON PRAYER.
faith, hear a voice saying, away I be prayers to Almighty God. What with your prayers, for they are an 'is the necessity of a prayer book? abomination and offense to me, I j Is not every believer'sheart a prayer am weary of them. book, wherein he not only reads and
The declaration that our "Father sees his wants, but what is infinitely
knows what we want before we ask him," is no assurance that our re- quests will bo granted unless they are not made in the proper spirit. In the first place our whole heart must be employed, every fibre and tendon engaged. To pray with our lips what is not suggested by, and from a sympathetic heart, is infinite ly worse than had we not prayed at all. It is making a mockery of the most exalted privilege ever granted to man. Our hearts should be in a spiritually healthful condition. We might be very earnest and sin- cere, yet it might not be right in the sight of the Lord. I have no doubt that Balaam would have curs- ed Israel most heartily and sincere- ly, had not the spirit of the Lord prevented him. Many persons now are very sincere in praying for things not allowable and not conformable to the will of the Lord, but sincerity alone is not the sole requisite to se- cure an acceptance for us. The heart must be engaged, and at the same time, the heart must be right. If then the heart performs so import- ant a part in this service, what shall we say of those compositions, which, collected together, constitutes what are called prayer boohs. Surely it is a great burlesque on the heart re- ligion, the spiritual worship of the Christian, to stand up irreverently, in purple and fine linen, in satins, silks, wirs, jeweled, powdered and painted, like the heathen, and read from a dingy book, composed and issued by the British Parliament over 300 years ago what purports to
more important and absolutely es- sential he feels them. Is it necessary for a mortal like ourselves to tell us how to pray and what to pray for, and what is worse still, to require us to use a form of words dictated by them? This is what we call " lording it over God's heritage," re- pressing the devotion of the heart, and reducing worship to a vapid, foolish formality. Away with such nonsense, and let us give our whole heart to the service.
Prayer is not what it once was Composed according to the laws of language, with art and man's de- vice, cold, formal proceeding from the lips, and intended for the ear of man and not of God, it is awful to think of the consequences that will ensue on account of the sacrilegious abuse of this privilege.
To obtain a correct habit or man- ner of offering public prayer the surest means I would suggest is to copy our secret prayers. When we retire to our closet and pour our un- tarnished, unpolished petitions into the ears of Majesty, when we are conscious there are none to hear us but him, and when there is no temp- tation to adorn and embellish; note the lorm, the spirit, and the sub- stance of them, and when we appear in the public assembly try as near as possible to pray in the same man- ner. The truth of the whole matter is we should always pray as though we were always alone with God, as though there were none to criticise, to censure, or applaud. None to say, "how eloquently he prays," " how
ON PRAYER.
163
awkward in prayer," "how mean and common place his style and language." All this is the device of the devil to corrupt the simplicity that was in Christ and entailed on his followers. He, in his malice, would convert it into a head and lip service. I have known worthy, though unlearned brethren, refuse to pray publicly for fear of criticism. I cannot excuse or find a sufficient apology for them. Wo should do what we conceive to be our duty without regard to the probablo con- sequences. If we please men then are we not the servants of God.
To comprehend the subject in a small compass, it is necessary to have a correct estimate of our con dition. Our helplessness must be felt and understood. Oar wants fully enumerated and deplored. The char- acter of our Benefactor properly de fined. His promises and requisites impressed on the heart. With this preparatory course, which can be done almost instantaneously by the well tutored disciple, we will hardly fail to approach the throne in a proper manner, and secure a favor- able response to our petitions. The want of this is the cause of so much vanity and conceitedness displayed in public prayer. All attempts at display, all mimicings and apings of others' style and diction is but an evidence that the true spirit has no part nor lot in the matter, and the prayer of the unpretending world- ling is about as sure of acceptance.
We have no form of prayer to suggest but this admonition we must offer that we be sure to pray often, and study the subject much. There is a deplorable state of ignorance existing in this very interesting and important matter. Pray to be heard
of God. Enter into tho spirit of it, and try to feel somewhat like tho spirit which "makes intercessions for us with groanings that cannot be ut- tered." Could we understand our si- tuation as we may suppose it does, our feelings would be very different from what they are. We then would wrestle more earnestly, more fre- quently, and more successfully.
We will soon all be done with prayer. After we have crossed
The narrow, ceaseless, noiseless tiJe
Which the known and unknown worlds divide
I do not doubt but many of us will be amazed to see so small a propor- tion of them that have come up as a memorial in our behalf. There is one other very important considera- tion to remember. Our prayers must all be directed to the Father in the name of Christ. " Whatsoever ye ask the Father in my name, it shal* be granted unto you." The Father has declared that " no man shall see his face and live," yet, through the mediation of the Son, who is at his right hand making intercessions for us, that awful decree is made harm- less and inoperative. Christ is our advocate where it would be death for us to appear, and all applications for divine favor must be presented with his signature to insure atten- tion. I do not know that a prayer addressed to Jesus as the second person in the divinity would be fruit- less, neither do I know that a prayer addressed to the Holy Ghost as the third person in the divinity would be fruitless, for the three are one, but Christ teaches us to pray to the Father, and with his endorsement he assures us of success, and with such clear instructions we are with- out excuse if we fail. Jesus is our pattern, and he prayed to his Father
164
THE BLESSING OF PEACE.
in his own name and said, "I know that thou hearest me always," and we too can assure ourselves that that precious name is yet as power- ful for good in our behall as it was in his own :
" Then blend with each petition, Thy dear Redeemer's name."
(To be continued.)
For the Visitor.
THE BLESSING OF PEACE.
"And came and preached peace to you which were afar off, and to them that were nigh." (Eph. 2:17.)
The apostle here speaks of Christ as coming and preaching peace to the children of men, which implies that man in a state of nature is not at peace with God, but in a state of enmity against him. Preaching peace here means preaching the conditions of peace. In discussing the subject I will notice first, the effect of peace, and second, to whom offered.
First: The effect ol peace is hap- piness and prosperity. As a figure of illustration, suppose the family circle, the husband, wife and chil- dren living in peace, the family is happy and prosperous, though poor, yet happy. If hard labor and toil be the husband's lot, the peaceful smiles and kisses of a loving wife and children on his return at close of da}T, eases all his toil, and softens all his troubles, and he is happy with them. The children's wants are supplied, their education is at- tended to, and the family prospers in peace. Enmity, hatred and strife reverses the scene, and poverty, wretchedness and misery are the re- sult. Suppose again, our country at peace with the nations of the earth, the ports of the world will be
open to us, the commerce of the earth will be cast into our national lap, and in return, ours will be given them, the result is: national happi- ness, national wealth, national great- ness and national prosperity. In a state of enmity, war and bloodshed; the ports closed, trade stopped, com- merce languishes, national poverty and misery are the result. The soul in a state of enmity against God is in this deplorable condition. The ports of heaven are closed against it, no trade, no commerce, no ex- change of commodities between God and the soul, no grace from God, no service of repentance, or offering of pain from man. The soul's poverty, wretchedness, misery and death are the inevitable result. This state of enmity and rebellion, being man's natural state and condition God pi- ties and loves him still; and in love is moved to send his Son with the conditions of peace, the words of re- conciliation. He comes and preaches it ) and if accepted, the peace of God will be confirmed in the soul, and happiness, joy and spiritual prosper ity be the result. The ports of heaven will be opened, trade and commerce between God and the soul will be brisk. God sending grace, with all spiritual gifts, accom- panied with free pardon for sin ; the soul returns the acceptable sacrifice of a broken heart and contrite spirit in the faith and service of God, and prospers in peace and happiness.
Second. To whom it is preached Two classes are here supposed. One as being near, the other as afar off That the apostle had reference to the Jews being nigh, and the Gen- tiles afar off, I think admits no doubt. In what sense the Jew* were nearer God than the Gentiles,
THE BLESSING OF PEACE.
165
is what concerns us. Why God chose Abraham from among all the nations of the earth for his service, I know not, neither do I in this sense treat the subject, but in the sense of the peculiar advantages thrown about them, of which they had no control. They having the benefit of the law God gave them, the pre cepts of which were to be taught them by their parents from their youth. They had the benefit of the instructions and prayers of the pro- phets God sent among them. They had the benefit of the priesthood, and the service ot the altar. By these they were nearer God than the Gentiles who had none of these benefits, but lived in nature's dark- ness, unlearned, uninstructed, un prayed for, far, very far from God, while the Jews thus learned and in- structed were nearer. But are there not among us some who in this sense are nearer God than others? Let me speak freely, and address my brethren's children freely. You, dear children, enjoy many advant- ages, others do not. You have the benefit of a christian parentage, the value of which you cannot overesti- mate. You have been born of chris tian parents, and rocked as it were in the cradle ot religion j your mother lulled you to sleep with the songs of Zion. You have the benefit ot a re- ligious training from your youth, you have been admonished by a christian father and mother, and some of you by christian brothers and sisters; they have often prayed for you. Your parents have clothed you decently, and educated you pro perly, you need not feel ashamed to meet with the people of God in public worship; they have made it convenient for you to go, furnishing
you with horse and conveyance
And you only know how often your christian mother and sometimes your sister, have denied themselves the pleasure of going to meeting, so you could go. Wickedness and un- godliness you have not known in your father's house, but prayer and praise you have heard from your youth. Your parents' piety has in- vited the brethren to their home, you have heard their admonitions and prayers in your behalf. It was your parents' religion brought them to your home, and because of it you enjoyed these advantages. You saw their zeal while in love they were drawn out towards you; with cry- ing they admonished you, in tears they prayed for you. These with many other advantages you have been blessed, and in this sense you are brought nearer God than those who have none of these advantages. Dear children, being near, you are not at peace with God, though you be as the young man of whom the Savior said, " Thou art not far from the kingdom of God"; or as a cer- tain king " almost persuaded to be a christian" ; unconverted you are out of the kingdom of heaven, and the peace of God is not in you. Jesus preaches peace to jtou. Will you stand idle at the door of the church and perish and lose all the benefits your parents and friends bestowed upon you ? " Except you are born of water and of the spirit you can- not enter into the kingdom of God." Do you think you can endure the storm coming upon you, which will try the stoutest when the secrets of men's hearts will be revealed ? You can now stand in the meetinghouse near to your christian mother, and even lay your hands on the shoulder
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SELF DECEPTION.
of your sister, while they are seated at the Lord's table and communing with the people of God, without much distress of mind, because you know they are doing right, and you think after a while you will join with them in the holy service. But alas, dear child, how will it be if you die out of the kingdom; re- member the warning voice of the Savior, when he tells certain one, that they would weep and wail, when they would see Abraham, Isaac and Jacob in the kingdom of God, and they thrust out. May not you be so near heaven, as to see your father and mother, your brother and sister (who have done so much lor you,) in glory, and you thrust out without hope of ever entering in, to partake with them in the joys of heaven. Would not this add to the torments of hell? Accept then, I pray you, the peace Jesus offers you to-day.
And you, dear souls, who have not these advantages, but have been brought up in sin, and lived in wickedness all your days, you have not a religious training, nor godly instruction, and are far, very far off. Be not discouraged, you are not too far off for the peace of God; you are yet out of hell. Jesus comes to you, preaching peace; and though you be chief among sinners your case is a hard one, but not too hard for Jesus; your sins are red, but not too deep dyed for Him to make them white, and take all their stains away. Precious soul, though you have lived in sin and rebellion all your days, die not in it; while out of hell you may have peace, once in it you will be too far off for mercjT. The thought that you will die in your sins distresses me sore.
]
I have just read a letter from dear sister, giving an account of distressing death bed scene of a si ner. She says: "Two very sa deaths indeed, occurred in our im mediate neighborhood quite recent- ly, within one week's time. Both men of families, forty some years of age, and very wicked, one especially, and when on his death bed it was all brought plainly to his mind. A more distressed soul I suppose never was known; his agony was intense. He said: <Oh! if I only had religion at this time. I would give worlds upon worlds if they were mine to
give!" He requested Br. to
visit him. He came; but what com fort could he ofter? Oh, Br. Daniel, I think, if there is anything distrea sing or heartrending, it is a scene like this. May I never be a witness while I live. The man died and was buried. " Yes, sinner, so did the rich man die, and was buried, but in hell he lifted up his eyes, being in torment. Will you be content that this shall be your lot! I hope, I pray not.
" 0 turn ye, o turn ye, for why will ye die, When God in great mercy is coming so nigh ! Now Jesus invites you, the Spirit says, come, And angels are waiting to welcome you home.'
D. P. Sayler.
For the Visitor.
SELF-DECEPTION.
" There is a generation that are pure in then own eyes, and yet is not washed from their filthi- ness." Pfov. 30:11.
We give the above verbatim. And if this text has reference to any one generation, it must be the present Never in the annals of time were men more led about by the great Deceiver than they are at the pre sent day. The world to-day is claim-
SELF-DECEPTION.
167
3d to be wiser than it ever was in ny other age. So it may be. "The toen of this world are wiser in their generation than the children of ight." The world is advancing in ' worldly wisdom." Satan who caused the fall in Eden has been de- ceiving man ever since. And if he can cause a man to lose his reward
hile in pursuit of intellectual cul- ture he will do so. His object is to deceive. He has contrived many a trap or pit fall to ensnare poor fallen man which are as "open sepulchers which appear not and they that walk over them are not aware ot them." He has so blinded the minds of many (that the glorious gospel of Christ has never shined in their hearts.
No one likes to be deceived in any matter. How necessary then since the Lord of "our salvation" has prepared a saving gospel that we obey the same and be not carried about by every wind of doctrine that is afloat in the world. For by complying with the will of heaven is what illuminates the soul with the light of the glorious gospel of Christ. How important then that we be governed by the spirit of God and not by the lust of the flesh. "For the carnal mind is not subject to the will of Cod. Neither indeed can it be." Then to become obedi- ent to the will of God we must be governed by his spirit. "For," says Paul, " the natural man receiveth not the things of the spirit ot God ; for they are foolishness unto him: neither can he know them, for they are spiritually discerned." 1 Cor. 2: 14.
Here we understand how necessa- ry it is to be spiritually minded. The apostle here gives us to under- stand in plain language that the na-
tural or unregenerated man cannot while in his sinful career compre- hend what can only be spiritually discerned, viz. a knowledge of the word of God as revealed by the Holy Spirit.
While the Bible by many is deem- ed altogether worthless, there are many who would rather bend and twist it to suit their own minds than to bend or submit to its simple teachings. They are not aware of the deception that is taught the children of men by Bible specula- tors.
God through his infinite wisdom has placed the Bible in our hands as a true rule of life. And his word i» characterized by such simplicity that it requires but little knowledge to understand his will. But many seem to think differently. Many intelli- gent men who are not quite willing to submit to the humble teachings of the Bible are making a special study of the Bible. And what do they make of it? Why they claim to have found that protestant reli- gion up to the present time has been based upon ignorance and error; that our ancient christian fathers have not been actuated upon or go- verned enough by the Holy Spirit to fully comprehend the teaching* of God's word. But that the an- cient or primitive church had a less portion of the Hol}T Spirit to lead, guide and direct them than the mo- dern, is a creed that is based alto- gether upon error. Men have be- come wise above (or rather below) what is written. The claim that the modern church is better than the ancient, just because the world is becoming wiser, only proves the degenerated condition of the church. I think the so called modern re"
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SELF-DECEPTION.
ligion very truly represents that of the Laodicean church, which John the JRevelator has given us a very brief sketch of. (See Revela- tion 3: 14 — 19.) Such is the mani- festation of lukewarmness in the church at the present day that there seem to be but few zealous chris- tians in the world. The world to da}- is claimed to be very rich. And there are a great many rich chris- tians in the world. And if they are christians indeed, their religion of course will meet the approbation of God. But here seems to be the trouble. Rich men who fare sump tuously every day have suffered themselves to be deceived. Many would willingly distribute forty or fifty dollars every year amongst the poor but they have to pay that or near that amount as a salary to have the gospel preached for them, while if they would select such preachers as Christ and Paul, " who preached the gospel without charge" to preach the pure word of God for them, they could save that amount, and more too for them who would most need it. But as they cannot have the g ispel preached to suit them unless they do pay for it of course, the hungry must go unfed, the naked unclothed, and many of the poor have not so much as even the gospel preached for them. Oh, for the time when modern preachers will become more Christ like, more like Him who went about comforting the sorrowing, healing the wounds of the broken hearted, and preaching the gospel to rich and poor.
Christ's preaching was character ized by such plainness and simplici- ty, that it was very suitable to the poor, but did not at all suit the proud exalted pharisees. JL:A I have
sometimes thought that if Christ was to come upon earth now, wear- ing that seamless coat and visit the haunts of the poor, and preach in such a manner as to suit them, or any common caste there would be about as much murmuring amongst modern pharisees as there was amongst the ancient.
When we contemplate the condi- tion of the modern church and the impurity of its popular religion, we can very readily understand the parable of the ten virgins. (See Matt. 25: 1—13
Here the reader can by referring to the above quotation understand that there will be at Christ's second coming professors of religion who do not obey the gospel nor walk in its true light. "They that were foolish took their lamps and took no oil with them" demonstrates the fact that there will be a deceived class of people found upon the earth when Christ shall come again the second time " without sin unto sal- vation." Nor can we appropriate the parable to the hypocrite or un- converted. For their willingness to go and meet the bridegroom proves that they expected to be his wel- comed guests. Their going with their lamps unsupplied with oil shows that those virgins were de- ceived, and is a representation of many professed Christians that shall be found at Christ's second coming who will not have faith enough within themselves to obtain admit- tance into the kingdom of God.
When we view the past and pre- sent.condition of the church and see how little "that form of doctrine once delivered the saints" prevails amongst the Christians of to day, we ne^d not wonder at the Savior's
MOMENTOUS THEMES.
169
words " when the son of man cometh shall he find faith on the earth." Matt. 18: 8.
The Savior's words here show an expression of the uncertain or doubt- fal condition of the church at his second advent. Yet I suppose he was well aware of what kind of faith he would find. For in the same chapter we have the character of a proud exalted pharisee portray- ed which is a representation of many poor deceived mortals that Christ shall find when he shall come again as a judge to reward every man ac cording to his works. "lam not as other men ,; shows that he thought that he was better than most other men, but he was not as good as the poor publican by his side " who did not so much as lift up his eyes unto heaven but smote upon his breast and said God be merciful to me a sinner."
The poor publican was held in rather low estimation by the proud pharisee. But no lower than the humble followers of Jesus are held by the proud church-goers at the present day and age of the world.
Dear reader, in conclusion I would say, take the admonition of the apostle and "let no man deceive you." God sent his own dear Son to redeem fallen humanity from un- der the curse of a broken law, and has promised salvation upon such conditions that we may all become united with his glorious church and obtain a home in the mansions ofjtion of the most important and dif- eternal bliss. How necessary then|ficult subject in the Bible. The dif- that we take the word of God as \ficulty, however, does not lie in the
Many of you perhaps who have become obedient to the faith are yet young in Christ and have not ex- perienced much of a christian life. To you 1 would say, " let no man take thy crown." Deem everything that God has commanded you as es- sential to salvation. Desire a close walk with him and the communion of the Holy Spirit. And when thou art done with the turmoils of this life God will give thee a crown of life. And to you who are yet in the service of Satan and who are led captive of his will, I would say study well the nature of a Devil and find out what he is aiming at. And when you read Matt. 13: 19, Luke 8: 12, 2 Cor. 4: 4, 11: 14, 15, 1 Tim. 4:1, 1 Pet. 5: 8, Rev. 9 : 11, 12: 9, 16: 14, Job 2: 2, and a score of other passages which a want of space will not permit me to quote here, you will need no farther evi- dence to prove that Satan's design is and ever was to deceive man, and that too at the expense of the soul. Then as he is a hard paymaster serve him no longer. " To whom- soever ye yield yourselves servants to obey, his servants ye are/'
F. M. Snyder.
Be Graff, Ohio.
For the Visitor.
MOMENTOUS THEMES-NO. 4.
THE JUDGMENT.
We now approach the considera-
handed down from heaven as our sure guide to the New Jerusalem and obey the commandments of God that we " may have a right to the tree of life and may enter in through the gates of the Holy City."
word of God, but in the smoke of the bottomless-pit that has becloud- ed the minds of the people by an erroneous exposition and mis-con- struction of some of the most im-
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MOMENTOUS THEMES.
portant scriptural passages bearing on this subject. And it therefore becomes necessary, before we enter upon the consideration of so im- portant a subject to endeavor to ex- pel this cloud of darkness by the light of a correct interpretation of what God has really revealed in his prophetic word in regard to this subject.
The passage recorded in the gos- pel by Matthew, from the 30th verse to the end of the 25th chapter, is almost universally construed to mean nothing more or less than the only and final "last great judgment-day" — including every soul that ever lived on the face of the earth — to take place at the second and person- al appearance of Christ. Some/ew, however, place this judgment at the end of the millenial reign, and main^ tain that the "sheep" which the King "shall set to his right" are such good and well disposed persons who admitted the necessity of obe- dience to all the precepts of the gospel, and therefore aided, favored, fed and clothed the true servants of God, or "brethren" of Christ, but not having united themselves exter- nally with the church had no part in the first resurrection of the holy and blessed, but would now, at the end of the millenium, rise and be invited to enter into God's kingdom and life eternal, as a reward for what they had done towards the brethren of Christ. We cannot admit either the one or the other of the above two views to be scriptural. The very connection in which this passage stands recorded will of itself overset both these views.
The 24th and 25th chapter of Matthew contain, next to our Lord's sermon on the mount, the most
lengthy and closely connected dis- course of Christ on record; and at the same time, notwithstanding its important and momentous themes, the most easily understood of all his prophetic sayings. And yet, the annals of learning can furnish no parallel to the absurdities and ridi- culous notions which characterizes nearly the whole round of popular "orthodox expositors" of this por- tion of the word of God. There is scarcely a commentary in existence which does not so Jerusalernize, spi- ritualize and allegorize the same, as to leave the whole discourse th« most indefinite and unmeaning of all the Savior's teachings recorded in the New Testament. The only cor- rect key to understand the true mean- ing of this whole discourse lies in the three separate and distinct ques- tions asked by the disciples in the 3rd verse of the 24th chapter which is altogether overlooked by all po pular expositors. In answering these three questions, Christ gives a plain and positive history of certain suc- cessive events, with the signs of their approaching time and dates of tran sition from one to another, from thf time he delivered this discourse un til the time: "when the son of mat shall come"— (not a thousand yean after he has come) — "in his glory and all the holy angels with him then" (and not at the end of the mil lenial reign but) uthen (when) h shall sit upon the throne of hi (millenial) glory. And before hill shall be gathered all nations, and h shall seperate them (the nations) on from another, as a shepherd dividet his sheep from the goats. And h shall set the sheep on his right hanc
but the goats on his left."
"And these (nations on his left
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hall go away into everlasting pun- shment; but the righteous (nations »n his right hand) into life eter- nal," and ''inherit the kingdom Prepared for them from the founda- ion ot the world."
That this is a national judgment ;>f kingdoms, empires, monarchies, confederations, states, societies, com- binations, &c. inflicted in the flesh pnly by temporal troubles, calami- nes, ruin and destruction, is in per- ect harmon}T with what the Savior jays of the period of his coming, p that there will be upon earth dis \ress of nations with perplexity," &c. ind when this solemn and terrific national reckoning comes, as the scriptures abundantly teach, there is )ut one people "left" on the face of ;he earth as a distinct nation, which will be adjudged "righteous," and aot fall among and be doomed with -he goat nations. There is a glorious exemption proclaimed in favor of the Israelitish race, who as a distinct aationality has had already suffered its own terrible judgment in their long, unparalleled which are then at an end
of saints: "it shall break in pieces and consume all these (goat) king- doms"— which shall be scattered and driven " like the chaff of the summer trashing-floor to the four winds of heaven."
But the so long scattered, despised and persecuted Jews will be set to the right hand of" their king," when he setteth upon the throne of his millennial glory, and invited to en- ter " into life eternal" and " inherit the kingdom" prepared for them from the foundation of the world ; and look forth from "Mount Zion," and see and behold the total destruc- tion, ruin and grave of every other nation and kingdom on the earth. It is no use for any one to shut his eyes against these solemn facts: God has foretold them so often and repeatedly that there is and can be no mistake about them.
But some of our kind readers may, perhaps, here raise the objection and say: "that the Jews are the last people in the world that would aid, favor, feed or cloth the brethren of Christ, and hence they could not For weljustly be entitled to the awarded
" tribulations,"
are assured that "immediately after the tribulations of those days," * * * * " shall appear the sign of the son of man in heaven : and then shall all the (Jewish) tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory," and they shall see, know, acknowl- edge and believe in Him "whom they have crucified." Yes : " He comes with clouds, and every eye shall see Him; and they also which pierced Him: and all their tribes shall wail because of Him." And Daniel tells us, that when the son ot man shall come with the organized kingdom
reason for being adjudged "righteous and blessed," and to the entrance into the Father's kingdom and life eternal/* The Jewish race is the only nation on the face of the earth that has never proved itself obno- xious in the sight of God by national enactments of civil laws to bind or shackle the conscience ot true Chris- tians. On the other hand there is not a single christianized nation in existence that has not already or will become in a short future an abomination in the sight of God," by the arrogant assumption to le- gislate for God and over the con- science of the true Christian, by en-
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forcing conscript, penal and other obnoxious laws; and God has e-ealed their doom as the uncharitable op- pressors and persecutors of the brethren of Christ. The awarded reason for being adjudged more " righteous and blessed" than all other christianized nations will ma- nifest itself more fully and wortblyj in "the latter days" when the Jews will commence to flock and return j to their " beloved Jerusalem," in j which days " all the principalities and powers of darkness" will unite' in ihe last terrible persecution of both the Jews and the brethren oil Christ. Then, yes, then a mutual'
feeling of sympathy and reciprocal favors, aid and assistance will na ! rurally arise between "the chosen] people of God" and " the elect peoplel of God " under their sore, equal and ' ali ke persecution. " In these days ; seven men M (brethren of the Lord ! Jesus Christ) "shall take hold ofi one, that is called a Jew. and they shall say: we will go with you for we ' hear that the Lord is with you." And it would appear to us of great im- portance that the true brethren of Christ in the language of the apostle Paul : " should not be ignorant of this mystery" and that the true chris- tian consciousness of the church of
the brethren should become more and more enlightened and awakened on this subject. No other church organization is perhaps in existence that feels — or at least ought to feel a deeper and truer Christian sympa- thy than our brotherhood in behalf of the favorite and chosen people of q0(\ — who are looked upon, alike with the brethren of Christ, with contempt, decision and scorn by the whole nominal christian world. And is not this remarkable fact a most
clear and positive prophetic coinci- dence and sign of the speedy ap- proach of the judgment of God. Every hated and despised Jew that moves on the face of the earth is a living witness of the coming wrath of God. He is the token and herald of the fierce judgment of almighty God, that is to " make a full end of all the nations" that have despised and persecuted him, as well as the brethren of Christ. He is the har- binger of terrible disturbances, de- solations, and ruins which he alone of all the races then living shall es- cape. And instead of feeling con-j tempt and scorn when we come into his presence, we should feel solemn and humbled, as if God's prophet were before us predicting trouble and summoning us to prepare ourselves for those terrible "things which' must shortly come to pass" upon the nations of the earth for all "their ungodly deeds which they, have ungodly committed,"and which have been accumulating for ages. And the Lord of hosts declares most" positively and solemnly, " My deter- mination is, to gather the nations that I may assemble the kingdoms: to pour upon them my indignation" * * * "Eor it is the day of ven- geance and the year of recompenses for the controversy of Zion. And all this is to take place : " when the Son of man shall come in his glory," to "judge the world in righteous- ness " — yes, even : " when the Lord' of hosts shall reign in Mount Zion — in Jerusalem, before his ancients gloriously."
The foregoing hasty and imper- fect preliminary remarks are intend- ed as a key to the better understand- ing of what we intend to say here- after in regard to the administration
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of the government of God by the son of man " whom he hath ordain- ed " for that purpose, " whereof he has given assurance unto all men in that he hath raised him from the dead."
J. Miller. German Settlement, W. Va.
The Holy Spirit as a Witness to Christian Character.
"The Spirit itself beareth witness with our spirit, that we are the children of God." Rom. 8 : 16.
Where persons embrace any sys- tem of religion sincerely, however erroneous that system may be, it will be of all things they possess the most precious, because it in- volves things pertaining to their highest interests, as it has for its ob- ject their future welfare as well as their present. And in order to en- joy the entire benefits of our reli- gion, it is not enough that we feel the greatest assurance that our reli- gious system is in itself altogether correct, but we must also feel that we have done all that are required in the conditions upon which the blessings of that religion are com- municated to us. The benefits our religion proposes to bestow upon us in the future — the favor of God, and immortality, are objects of faith as well as of hope. We do not only hope for them, but we believe we shall obtain them. Indeed, strictly speaking, and in reference to Chris- tian hope, belief is an element of hope. But to present our ideas to the minds of our readers to the best advantage, we have spoken of faith and hope as two things. Now when we believe that we shall obtain the things we hope for — all that will
constitute the happiness of the saints in the future world, this belief is grounded on another belief, namely this, we believe that we are the proper subjects for the enjoyment of that happiness. Or, in other words, we believe that we have so far com- plied with the duties inculcated in our religious system, that we shall, through the merits of Christ, (at least Christians so believe) be entitl- ed to heaven and salvation. If, then, there is any doubt about our future happiness, that doubt must neces- sarily lessen our present happiness. All doubts of our future welfare have an injurious effect upon our present enjoyment. And, on the other hand, a well grounded assur- ance of onr acceptance with God in the day of final reckoning, will be a fruitful source of present comfort to such as have that assurance.
It is then not only our privilege to become the children of God, but it is also our privilege to know that we are such. And this knowledge is necessary for our peace and hap- piness. In the stages of Christian advancement, there is a degree of assurance to be arrived at, and when this degree is reached, there will be no doubt of our attainment unto eternal life if we continue to maintain the spiritual state which we have reached, and in which we may have such evidence of our ac- ceptance with God as will leave no room for doubt. The language of the inspired apostles is such that gives us reason to believe that they recognized this state of confidence in the experience of believers. Paul in writing to the Thessalonians, says, " Knowing, brethren beloved, your election of God. For our gos- pel came not unto you in word only,
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but also in power, and in the Holy Ghost, and in much assurance." 1 Thess. 1 : 4, 5. And in his second epistle to the Corinthians he says, w We are always confident; knowing that while we are at home in the body, we are absent from the Lord. We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord." 2 Cor. 5: 6 — 8. And the apostle John says, " Beloved, we are now the sons of God: and it doth not yet appear what we shall be; but we know that, when he shall appear, wre shall be like him: for we shall see him as he is." 1 John 3 : 2. These texts, expressive of Christian ex- perience, speak the language of con- fidence, and not the language of doubt.
The cause of this confidence in the experience of believers is found in the passage we have quoted at the beginning of our article: "The Spirit itself beareth witness with our spirit, that we are the children of God." If we then have confi- dence in the Spirit of God, and it testifies to the fact that we are the children of God, we can have no doubt of this most desirable and blessed relation to God.
We shall proceed to examine the manner in which the Spirit testifies that we are the children of God. The witness of the Spirit has been understood by some to consist in joyful feelings, which have been thought to be produced by the in- fluence of the Spirit upon the heart. But this does net seem to be satis- factory, for there may be some doubt whether the Spirit produced those feelings, though there is such a thing as joy in the Holy Spirit, or joyful feelings produced by the Spirit.
To ascertain satisfactory, who are the children of God, we must in thy first place ascertain what constitutes a child of God. And this is a point that can only be settled by an ap- peal to the Scriptures. But we have seen in a former article upon the Spirit, that the Scriptures are the production of the Spirit, since it in- spired them. In the Scriptures, then, we have the testimony of the Spirit to the character of the chil- dren of God. We cannot receive as the testimony of the Spirit what men have sometimes claimed to be the inspiration of their own minds. We can only receive as the reliable testimony of the Spirit, the utter- ances of the holy men who have given proof that they "spake as they were moved by the Holy Ghost."
The interesting 'subject then of the testimony of the Spirit to our Christian character and fitness for heaven, may be thus stated: The Spirit of God speaking through the language of Scripture, which it has inspired, testifies that men in order to become the children of God, must experience certain things, undergo certain changes, forsake their sinful ways, and take the yoke of Christ upon them and follow him in the practice of the holy principles which he has inculcated. Whatever men may teach relative to Christian life or the Spirit's influence, this is the only reliable testimony of the Spirit which we can receive to help us de- cide the important question, who are the children of God?
But when the text referring to the witness of the Spirit is further analyzed, we shall find that another witness is implied; "the Spirit itself bears witness with our spirit. Here
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wo have another spirit and another! selves the qualifications which the
witness. This witness is our own spirit. Notice, it is not said the Spirit bears witness to our spirit, but with it. Two witnesses then are required, and it is not sufficient that we have the testimony ot the Spirit of God. After we shall have heard the testimony of the Spirit, or have learned what constitutes the character of a child of God, we must then search our own hearts, and try our own ways, and see whether we have those marks of a child of God which the Spirit testifies we must have.
The Holy Spirit through the Scriptures testifies that men in or- der to become Christians or the children of God, and maintain that character, mus-t believe with all the heart that Jesus Chiist is the Son of God: thaf they must repent of their sins; that they must deny them- selves and take up their cross and follow Christ; that they must de- light in the law of the Lord; that they must not be conformed to the world; that they must come out from the world; that they must shun the very appearance of evil; that they must abhor that which is evil; that they must have the mind which was in Christ. These are some of the qualifications which the Spirit testifies we must have to make good our claims to the charac- ter of the children of God. And if
Spirit makes essential to Christian character, or upon which it predi- cates just claims to divine sonship, then does not the Spirit bear witness with our spirit that we are the chil- dren of God; indeed, it bears the most positive testimony that we are not.
We have referred to joyful emo- tions as the test by which some would decide their Christian charac- ter. Let us give this subject a little further notice. Let us look again at Paul's catalogue of the fruit of the Spirit. It should be familiar to us. "The fruit of the Spirit," says he, "is love, joy, peace, long suffer- ing, gentleness, goodness, faith, meekness, temperance," Gal. 5: 22, 23. Here, it is true, there are sev- eral sweet and blessed emotions. Love, joy and peace are a glorious trinity of Christian pleasures. There are testimonies of the Spirit that it is necessary we should have. Bui observe that these are only part of the Spirit's testimony or fruit. Among the other fruits mentioned is goodness. This term properly comprehends life and character. And we here plainly learn that while we may have good feelings, we must also have a good life and character. The Spirit then testifies that good- ness or a good life and character are necessary to constitute us the children of God. And now by a
we, upon a close Rnd careful exami- proper exercise of our own spirits,
nation of ourselves, find these and such other qualifications as the Spirit makes essential to the character of the children of God in us, then there is an agreement between the testi- mony of the Spirit of God and our own spirit, that we are the children of God. But if we find not in our-
or of that rational and intelligent nature with which God has endowed us, in examining the character of moral goodness as that character is given in the inspired Scriptures, and in comparing our own moral good- ness with the scriptural pattern, we shall discover the similarity or dis-
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similarity between the testimony ot the Spirit of God and that of our own spirits. An agreement between them, proves that we are the chil- dren of God ; a disagreement proves we are not. Thus we perceive the manner in which the Spirit of God bears " witness with our spirit, that we are the children of God." It is both our privilege to be the children of God and to have the proper testi- mony to prove that we are such.
Dear reader, have yon the agree- ment of the witnesses which the laws of heaven require, to prove that you are a child of God? If you have, you are highly favored ; for if you are a child of God, then you are an heir of God, and your condition is one of conscious safety and of joyful hope. If you have not, do not despair, but do not rest until you have the Spirit of God bearing witness with your spirit that you are a child of God. The day of judgment and retribution is approaching, and our witnesses, the Spirit of God and our own spirits, will be summoned, and upon their testimony we shall be condemned or acquitted. J. Q.
Suffering in the Flesh, and Ceasing from Sin.
TO BROTHER GEORGE E. BASHORE,
On the 25th of April 1 wrote to you, but kept the letter in my hands, as I wished to copy it, and I was also fearful that it was not simple enough in style to be of much benefit to you. When- ever I write, my purpose is to do good; either by awakening the conscience, and comforting and strengthening the sad, sin burdened heart. If 1 am good for any thing in this world, it is to em- ploy my pen in the cause of Christ
My object in this letter is, to show brief- ly what the Apostle means by u suffer- ing in the flesh," and "ceasing from sin " I may not be able to satisfy your mind, but I can at least so open the subject as to start you on profitable trains of thought.
There are millions of persons who are so selfish that it is next to impossible to train them to Christian modes of thought. We are all by nature prone to look after our own interests. Peter reminded Christ that he had forsaken all for His sake, and wished to know what he should have for his great sacri- fice. Matt. 19: 27. But Peter was mistaken in this instance, as he was on another occasion : If he had " forsaken all", he would not have asked his Mas- ter about the reward. Peter did not yet know himself. He, with the other apostles, looked for an earthly kingdom and he wished to know how much share he was to have in it. When Christ an. nounced His death to His disciples, de- claring that they would all forsake Him and flee, Peter affirmed, in the most earnest manner, that rather than forsake Him, he would go with Him in prison, and to death. He was sincere, but he did not know himself. When he wrote his epistles he was a very different man. He had gained such knowledge of Di- vine things, that he knew better what was meant by "forsaking all for Christ." He has forsaken tempora- things, such as friends and houses and lands, but he hardly knew what a migh. ty kingdom there lay in his own flesh which requires more power to subdue than to depose an earthly monarch from his throne. He did not yet know what it means to "suffer in the flesh" , so as to have every heart-throb of selfish- ness expire, and have no object but the glory of God, and be content with such joy in the soul and such a position in
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17:
the kingdom of Heaven as a course of
well-being will bring.
There are thousands of religious pro- fessors who imagine that they have for saken all for Christ, when they have forsaken nothing. Their self-will re- mains, and they as earnestly worship God in their own way, as they ever served the devil. Self-will is the greaL sin of man, and iu this the flesh gets al i's pleasures. The flesh does not al ways mean the material composition o* our bodies, but our corrupt nature. Our mind is carnal, our heart is carnal, our inclinations are carnal, and so long as we take our own way in any thing we are fleshly. We are to do all things to the glory of God, even the most common affairs of life. 1 Cor. 10: 31. Our fleshy propensities must yield to the higher law of the Spirit, and whoever has set to work in earnest to crucify his lusts and sinful affections and passions, has learned by painful experience what it is to "suffer in the flesh." There is no danger. that a single member of our bodies will be put to sinful use, unless there lies deep down in our nature an evil inclination that works itself out through the body. The whole body is made for the Lord, and not for sin, and it is of no use to restrain our bodily members from sin if the sinful desire is still enthroned in the heart. A person may withhold his body from many sin ful indulgences from purely selfish con. siderations, while he is still "in the gall of bitterness and in the land of iniquity/' This is not "ceasing from sin" although he may not outwardly commit anything that is wrong. Such a one cuts off the branches of sin for fear of its bitter fruits, while the bitter, deadly root is green and vigorous in his heart. He that has truly "suffered in the flesh" has traced sin to the inmost core of his nature, and has grappled with it there.
He has cut off its central roof, so that he may the more easily work the branches out of the way. To "suffer iu the flesh" is to stab our strongest, sinful inclinations to the heart, and that will be about the same as "ceasing from sin." There are vast numbers in the world who think that bodily suffering and death are the greatest evils that can b< - fall them. But the child of God thinks not so. Many a martyr has sung his sweetest song while the flames were con- suming his flesh. I have heard saints praising God as they passed through the valley of the shadow of death. So powerful is the grace of God, so sweet his love, and so ravishing his presence, that the "burning, fiery furnace" wilj seem like a soft dew or a gentle breeze. We know that pain and sorrow and death must have a cause, which is sin, and this is the greatest evil in the universe. So many souls are lost because they fear the consequence of sin more than sin itself Multitudes groan under sufiV. ing, and pray for deliverance from it, half blaming God for his severity, while they do not think of blaming the sin that caused the suffering. Although such persons may suffer the most dread- ful bodily agony, they are not "suffering in the flesh" in such a sense as to "cease from sin." Many persons think they will certainly get to heaven because they suffer so much, as though they could purchase God's favor with their bodily pains. But our suffering has nothing to do with salvation any further than that it leads us to hate sin which closes the door of heaven, and to appreciate the love of Christ in becoming a perfect Savior "through suffering." God has made suffering precious — not because ' there is a direct and necessary connec- tion between it and our salvation, but because he would thereby wean us from Hnf and make us "partakers of his holi*
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Bess." Between the suffering of Christ as a Redeemer and his perfection there was an immediate connection, but this is possible only where divine justice is to be satisfied by suffering. In order to get the true sense of 1 Peter 4: 1, we must turn back to the eighteenth verse of the preceding chapter. There we are told that ''Christ also hath once suf- fered for sins, the just for the unjust, that he might bring us to God." After he had suffered in the flesh and died, he was buried, and while in his grave he was quickened by the Spirit and rose again to suffer no more. He was, in one sense, not the same person after his resurrection as before. He had finished His course, and had no further imme_ diate relation to the world. In the for. ty days He spent on the earth after He rose from the dead, He did not speak a word to sinners. He* was altogether separate. He had suffered in the fleshy and ceased from sin, in the sense of His former relation to it. In the 20 th and 21st verses the apostle connects Christ' g resurrection with our baptism. Omit, ting the parenthesis in the 21st verse, the resurrection is declared to be the ground of our salvation by baptism. Then in the first verse of the fourth chapter the apostle seeks to impress us with the solemn truth that as Christ suffered for us in the flesh in order to overcome sin and make atonement so we should arm ourselves likewise with the same mind. In his suffering, death, and resurrection Christ made an end of sin, thus showing how we should be related to sin by the crucifixion of the old man, our burial by baptism unto death, and our resur- rection into church life. Satan had great power against Jesus, which en- abled him to give him into the hands of sinners, and finally into the dominion of death and the grave ; but when he had done his worst he could not hold him.
When sin and hell had spent their fury, Jesus rose from the grave a glorious conqueror, thus forever ceasing from sin. F>efore his resurrection Jesus had much to do with sin, and sin had much to do with him. He came into the world for the express purpose to be the sin- bearer and sin-destroyer, to suffer in the flesh and be under the retributions of sin
until he rose from the grave. "The wages of sin is death" — death temporal and death eternal. With Christ it was utterly impossible that the second death should be unending, although he tasted that death for every man no less than the other. In destroying sin he did not abolish it absolutely, but in such a sense as to encourage the sinner's approach to God by faith in super- abounding grace. He "ceased from sin" by triumphing over it — not from sinning, for he was free from any taint of personal siD, The relation to sin which he assumed in the incarnation terminated in the resur- rection, and, in one sense, in his death. Before his burial he suffered in the flesh for sin, but when quickened by the Spirit he rose above its power and its curse.
We are to arm ourselves with the same mind. Christ not only consented to suffer, but to conquer by sufferings There was only one sense in which Christ could suffer in the flesh, whereas the suffering in the flesh that mainly con- cerns us is of a kind of which Christ was incapable. The material elements which compose our physical organization are in themselves no more sinful than Christ's or those of man primeval, and when it is said that "in our flesh dwell- eth no good thing," we are of course to restrict the expression to "the motions of sins that work in our members." To be armed with the mind of Christ is to stand in deadly opposition to sin, and never have anything to do with it in
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preference to holiness. To have sin as our ruling life, whether in a form of open hostility or of avowed religion, is to make the crucifixion of Christ a present fact as perpetrited by ourselves ; but to be armed with the mind of Christ is to be on the cross ourselves, suffering in the flesh, dead to sin as to the reign- ing element of our being. "They that are Christ's have crucified the flesh with the affections and lusts/' Gal. 5: 24. We are to be baptized into his death, and yet our bodies, our literal flesh, are to be presented "a living sacrifice, holy, acceptable unto God." Flesh is not sinful, per se, being good enough for a temple of the Holy Ghost, and to cru- cify the flesh is no more than to prevent its being the medium for the expression of the fleshly mind. To suffer in the flesh it is not necessary to suffer bodily pain, although God has made this also available in the consummation of his purpose respecting us, and bodily dis- comfort in some form has been the vehicle of great blessings to most saints But there is a deeper suffering in the flesh, without which physical agony would only be a foretoken of pains and horrors unending. We may be in the most dreadful suffering from sickness or accident and not suffer in the flesh at all in the deeper sense of the text. And we may suffer in the flesh and cease from sin without any bodily pain. He that receives the nails and spear and thorns into his evil inclinations, suffers in that constituent of his nature which makes the flesh, or the members, the instrument of sin. He that brings his body under, and " mortifies his members which are upon the earth,'* must lay the axe to the root of the tree, and deal with " fornication, uncleanness, inordi- nate affection, evil concupiscence, and covetousness, which is idolatry." Col. 3:5. Could we so crucify ourselves
and rise to newness of life as not to retain one spark of the old life, we would cea3e from sin perfectly, and in every sense. But this is impossible, as it requires a change tantamount to a dissolution of our present organization. Christ Himself was not free from the power of sin until He became the Abol- isher of death. Human nature, in its compound constitution, will have full redemption only in the resurrection. The disciple is not above his Lord. In our baptism we are wholly buried, to signify how utterly dead our affections and purposes to sin. If we could in conversion, drive sin from our nature^ as from our affections, there would be neither death nor resurrection. " With the mind I myself serve the law of God," is the believer's proper life ; while "with the flesh the law of sin," is the antagonism of which the best is conscious while in the earthly taberna- cle. The first has in it all the constit- uents of our being that make up our personality; the other is our subjugated self, ever struggling for the supremacy but never characteristically dominant. Sin cannot be wholly uprooted while we live, and yet the christian has ceased from it, is dead to it, in the sense of a governing power, and condemning con- dition. One sin, which expresses the entire nature, is unto death ; while the whole brood of sin, as a germinal quali- ty, unexpressed, and dethroned from its central position, leaves us in full pos- session of the righteousness of Christ, crucified in the flesh, delivered from sin, "armed with the mind of Christ." Having ceased from sin, we so lothe it, are so hostile to its character, and so weary of its effects, that we would glad- ly dig along every ramification of it in our nature, tear out the minutest fibre, and hurl it into outer darkness. But this is not God's order. We are to
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cease from sin in one sense so as to have the more to do with it in another. We are to equip ourselves with the whole armor of God, and maintain an inces- sant and vigorous warfare against that which has ceased to be our life, but not our indwelling foe. We are to arm ourselves with the mind of Christ to keep at bay, and continually enfeeble, as an antagonist, what we have over- come, by the same weapon, as a ruler. What is the mind of Christ? Paul determined to know nothing but Christ and Him crucified. Christ could not have vanquished death without first being overcome by death. This gives the lie most emphatically to the doc- trine of sin's origin that includes it within the Divine decrees. If to cease from sin is to have the mind of Christ how can the fact of sin be according to His mind. What could be better than the will of God ? If sin is here by Divine predestination, why send His only begotten Son to run counter to His own decrees? How can "he that sin- neth be of the devil," if sin exists by Divine ordination? The mind of Christ is the mind of God, and "He is of one mind." The expression of the Father's will in Christ in relation to sin, was nothing that has a beginning in God The mind of Christ is integral in the Divine Nature, and could never be other than as manifested on the cross. To antagonize sin, to master it, to crush it, to brand it as essentially foreign to the Divine purpose, and a hostile invasion of his economy — this is the mind of Christ. Are we so minded likewise? Is it the supreme object of our life to be more and more dead to sin, to con- form the is to the ought, more delivered from the dominion of sense, and estab- lished in the character revealed in the incarnate Deity? Then we have the mind of Christ. We have suffered in
the flesh, we are crucified with Christ, that is, have inflicted a death-wound in the head of the Serpent within us. We have "ceased from sin." Christ needed a lifetime to gain a complete victory. He could not announce a finished work until " He gave up the Ghost." And even then it was in a sense unfinished. But the fact of its being finished in any sense in His death, sweeps away like wood, hay, and stubble, all the various and conflicting theories of a subsequent work in hades, whether as Prophet or Priest. There is a sense in which we will not cease from sin until we cease to live in a tabernacle in which are the "motions of sin." Death as the wages of sin, will only end the contest with sin. And even then sin has a silent yet iron dominion over that part of our constitution which was essential to the work of Christ in our behalf. The ex- tirpation of sin is a slow and gradual work Our whole life is but an approx- imation to a full redemption. In this world the ideal never becomes the real. We are ever conscious of stages of good- ness and purity which we have not reached, and of an indwelling virus which is to us more terrible than its consequences. But the life of Christ within, growing into an ever deeper consciousness of hostility to sin, will ultimately purge it out of our nature as thoroughly as out of His own. When the Israeli ts were rescued from Egypt, they could not immediately reverse their habits of thought, and move along the course they had entered upon, as though they had not been degraded by bond- age. .They had left Egypt, and yet Egypt went with them. Tb2y needed a forty-years wildernss discipline to fit them for their inheritance. Their ex- ternal oppressors were destroyed, but the internal elements of destruction had to be tamed, subjugated, and overcome.
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Christ has destroyed him that had the power of death, and yet the devil exer- cises great power. He leads the world captive at his will, and plagues the saints daily in ways without number. So Christ evercomes Satan in the be- liever, but does not utterly expel him. He allows him just chain enough to try our faith, and keep us vigilant, but suffers him not to destroy us. Once Satan had possession of the inner shrrne of our being, aud Christ had to stand without. Now Christ is enthroned in our heart of hearts, and the Devil must be content to sit in the outer Court. Once we were satisfied with the husks of sense, but now "Thy will be done" is the constant cry of our souls, and the unceasing effort of our lives. With all our hearts we repeat the language of the apostle, " the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked" in sins too hateful to mention. With all the energy of our renewed being we determine "no longer to live the rest of our time in the flesh to the lusts of men, but to the will of God." This is to be armed with the mind of Christ, to suffer in the flesh, to cease from sin This raises us not above the shafts of Satan, nor above the goadings of sin; but it keeps the will and affections and conscience above the condemnation and terrors of the law. The Hivite, the Canaanite, and the Hittite, are "not driven out in one year." Ex. 23 : 28 — 30. Having all that is terrible in the law as our shield and defence, God ever " sends the hornets before us," to make our foes an easier prey. The mo- ment we have " ceased from ourselves," " putting no confidence in the flesh," we have ceased from sin, and have suf- fered an utter death in relation to the objects which sin seeks, and the chan- nels through which it gains its ends.
The Lord's people, whether high or low on the ladder of Grace, are a burdened, sorrowing, weeping people; not bur- dened with the weight of a broken covenant, not with aught objective, but with the inherent element which is es- sentially and eternally hostile to law. The law is holy, just, and good; and the believer is under its protection by faith in Him who fulfilled it; but the law in our members will not cease warring with the law of our minds so long as body and soul are conjoined under the present economy of things. But no longer " walking after the flesh, but after the spirit," we "are in Christ Je- sus," "have ceased from sin," and are acquitted every moment while so living, notwithstanding our self-condemnation. C. H. Balsbaugh.
For the Visitor.
THE NECESSITY OF PREACHING THE GOSPEL.
"Go ye therefore and teach all nations baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you : and lo, I am with you always even unto the end of the world/' Math. 28 : 19, 20.
In penning a few thoughts on the above most important command, it is only my desire to take up the first clause of the 19th verse, "go ye therefore and teach all nations." This solemn command was given by the Great Head of the Church to his apostles and those who should follow them in the ministerial work of evangelizing the world. According to my understanding, it is binding upon God's true ministers to-day. " And he said unto them go ye into
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THE FOURTH VIAL.
all the world and preach the Gospel to every creature/' Mark 16: 15. — We learn that teaching and preach- ing are synonymous terms; and further, not only the nations, but every creature must have this news proclaimed unto him without any respect of person. This Gospel which is to be preached is the power ofj God unto salvation to all who hear, believe and obey it. From Isaiah 52: 10, we learn that the Lord hath made bare his holy arm in the eyes of all nations, and all the ends of the | earth shall see the salvation of God. i Luke 3:6, and all flesh shall see the! salvation of God. The salvation re- ferred to in these texts is conditional. To receive the benefits of salvation it becomes the duty of every crea- ture to believe. But how can we believe in him of whom we have not heard, and how can we hear without a preacher?" The need of the ministry is clearly seen in the above. We are fully convinced that the apostles were filled with a mis ! sionary spirit. "And they went forth and preached every where the j Lord working with them." Mark; 16: 20. Let us in the 19th century | learn a lesson from the child like! spirit of the apostles. When Jesus said unto them "go," they went, and the glorious result was, there was added unto them daily such as shall be saved. And not only so, but the Lord worked with them, and they enjoyed his company and smiles.
Oh, that the spirit which led the holy apostles to obey the above commands might again kindle and burn among us who claim to be followers of the meek and lowly Lamb of God. This gospel must be preached plainly so the hearers may
have the benefit. Paul tells us so when he says "likewise ye except ye utter by the tongue words ea^y to be understood, how shall it be known what is spoken." I do not want to be understood as condemn- ing a proper use of our language, but the Gospel must be preached in its plain sense, the minister declar- ing to a d}ing world the conditions of this great salvation. This was the mind of the eminent apostle Paul. He informs us he "kept no- thing back that was profitable, but taught publicly from house to house, counting not his life dear unto him- self, that he might finish his course with joy, and the ministry which he had received of the Lord Jesus Christ. Oh, that the Lord would awaken us as a body of believers from the lethargy into which we fear we have fallen, is the prayer of your unworthy brother in Christ,
GOLDSON PREWITT.
Unionville, Iowa.
For the Visitor.
THE FOURTH VIAL AGAIN.
In a late number of this magazine we took occasion to state some facts concerning the new astronomical story of a terrific column of mag- netic light shooting out from the sun toward the earth. Now, fearing that some scientific friend may laugh at our credulity, we append the following:
Prof. J. D. Steele explains the phenomenon thus: "It has been known for some time that during a total eclipse red flames were seen to play about the edge of the moon. During the eclipses of 1868 and 1869 it was definitely settled that they are entirely disconnected from the
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moon, and were wast tongues of fir^ darting out from the sun's disk.
The results of observations now being taken show that storms rage upon the sun with a violence of which we can form no conception. Vast cyclones wrap its fires into whirlpools, at the bottom of which our earth could lie, like a bowlder in a volcano. Huge flames dart out to enormous distances, and fly over the sun with a speed greater than that of the earth itself through space. At one time a cone ot fire shot oit eighty thousand miles, and then died away, all in ten minutes lime. It is also suggested that these phe- nomena need not necessarily alarm us. They doubtless occurred during past ages, but no way of investigat- ing their nature could be devised; perhaps they were wholly unknown to the people who lived a century or two ago.
Reader forgive a little moralizing. Man continually boasts of his great- ness, and is as often reminded of his littleness. Behold the mighty won- ders of the known universe; animat- ed nature as it is known to exist ;
with each individual soul on this one puny globe as if it alone existed for Him in all eternity — deep in mysteries of His justice and of His mercy, ever active, yet never op- posed, lies hid the solution of that problem before which I, a mortal man, can but bow my head in ador- ation and submission."
What are we? From the immen- sity of space comes a voice answer- ing in thunder tones " nothing but what He ordains you to be. You are as clay in the potter's hands, to be used according to his will."
We hold to our original argument that this magnetic light may be the pouring out of the fourth vial. Will the punishment cause the death or annihilation of the entire human fa- mily ? We believe not. God may prove to us in more ways then one his intense hatred of sin. How great is the sin which steeps this lovely world in pollution! How intense is His mercy which saves it from immediate destruction ! But how long will His eternally righteous arm be withheld from destroying our beautitul world? When will
then think of what might be, (what jcome the final chastisement of sin? we might conceive to exist, which we only suppose to exist, however). Then turn thy gaze for a moment only to the thought which like a shadow rises up before us with its grand and marvelous proportions — we mean the abyss of the mind of God. The dark and fathomless re- gion of thought which governs — what? Our mortal minds are awed by contemplating the fearful image. "Deep in the hidden councils of the Omnipotent to whom the myriad worlds that throng infinity are but as moats floating in the sunbeams of the morning, and who yet deals
L. JONSON.
SOUL LIGHT.
BY REV. H. N. POWERS, D. D.
When Stephen stood before the San- hedrim, accused, insulted, and exposed to imminent danger, it is said that those looking on hiui "saw his face as it had been the face of an angel." The inner light of his rapt and loving and holy soul beamed through the fleshly linea- ments. His countenance glowed with the spiritual beauty of the celestial
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world. Though, in this case, we must concede a preternatural effulgence to the features of the martyr, still something akin to it is seen in all whose lives are the abodes of the Sanctih'er. There is no such lasting and impressive beauty as that which adorns a nature rich in magnanimous sentiments and pure affec tions. The Truth, which satisfies and inspires the saintly life, modulates the tone, beams in the eye, trembles on the lip, and suffuses the face with the sheen of its unmistakable sincerity and grace.
Much, indeed, that is most character- istic in the individual is betrayed in the outward man. Let him be consumed by a ravenous greed; let him be the slave of a groveling lust; let him nurse his resentments into a sullen hate, and wear the nettles of bis irritating envies against his heart, and, in a cruel and consuming ambition, crush down the generous in- stincts of affection and charity, and the features of his true character shall flash out in spite of his personal comeliness and most careful concealments.
That hungry look of avaricious cun- ning; that settled scow'l on the remorse- less brow; that habitual sneer, that be- comes more significant when a rival is praised; that hard, defiant expression, from which children instinctively shrink, the gloating eye and mocking face, tell, plainer than any words, the master pas- sion that reigns within.
No one of an observing turn has ever passed through the crowded thorough- fares of a great city without noting the fearful meanings that many faces reveal of lives that are wasted, darkened, and woefully astray. It is almost as if you .heard, as they pass, " I am pursuing the victim of my lust or hate." " Religion is a delusion which I spurn." "I do not believe in virtue." "I am bound to make my golden idol more magnifi- cent." "I live merely for pleasure."
11 Hell is already burning in my heart." But, if the spirit of evil, when suffi- ciently dominant, writes its significant characters on the countenance, so does the spirit of goodness in a halo of light. Out of the pure, the true, the devoted soul £oes the sign and token of its no- bility. Few have failed to notice how in a rapture of unexpected delight one's look is transfigured; how that which is ordinarily plain and uninteresting, in the exaltation of sublime sentiments, seems to vanish before the light flowing from within. So where life is settled in a steadfast virtue, where the temper has become sweet by the long discipline of resignation, where the atmosphere of the heart is holy, and communion with the invisible world is unbroken, there the inner spirit softens, irradiates, spirit- ualizes the outer man. That placid sweetness of the saint, that chastened radiance of the countenance, remains amid the changes of age and sorrow. You find it with those who were not born fair, and with those who have trod rough ways and tasted bitter trials. There are those to day who go bowed with their infirmities, who are browned and scarred by unremitting toil, who carry the burden of unspoken griefs; maidens who never expect to see another May on earth but this, and matrons whose wrinkled brows tell of years al- most done; pallid sufferers propped up on pillows to look once more on the green fields of spring and inhale its fragrant air; and old men, who, having patiently done the Master's will, are ready to depart in peace, on whose faces is already the dawning radiance of the heavenly day. I enter the humble abode of one whose life has been a long struggle with poverty, and who yet, amid many opportunities to secure un- righteous gain, has never swerved from his integrity ; and as, looking away with
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185
he eye of faith to the better inherit ance, he speaks of his hoavenly treasures with the blessed assurance of a possession which he already begins to enjoy, I see in his smile a celestial beam. On my way amid the sick and wretched I meet a true angel of mercy, who daily brings to sad homes and obscure sufferers help and hope; and in the sweet sympathy that overspreads her face and the pa- tient kindness that smoothes her tran- quil brow I am reminded of those who minister on high. I listen to the trembl- ing tones of this aged mother in Israel, as she recounts the story of her pilgrim- age— the precious refreshments of a way that was so often overshadowed — the endearing fellowship of Jesus when, in pain and bereavement, the world was bleak and dark; and as, gathering the divine promises still nearer her heart, she seems to antedate the joy which in a little time she shall enter in, I see on her face, not the deep furrows of vener able years and the lost freshness of girl- hood, but an immortal beauty that can- not die. I mingle with the multitude. And there is pointed out to me the Christian philanthropist, who has reso- lutely breasted the rude shocks of the world's conflict, who in the midst of hy- pocrisy and covetousness and wrong has kept the high purpose of his youth to benefit his race, and who, fired with the spirit of his Master, esteems it his high- est honor to serve his " little ones" without hope of a material reward; and there is visible on those benignant fea tures — calm, open and fearless in their confidence of truth's final victory — an illumination caught from the Light of Life. And, a3 I kneel by this dying saint, who, having in meekness and sim- plicity followed her Lord, and gathered into htr consecrated affections the graces of his G.yn character, now exclaims, "I am ready to depart/' while the smile of
her lips, that just move in inaudible praise, tells of fruition begun, and the eyes that look upward are full of rap- turous light, and the blessed awe of the place is as if the gate of heaven were for a moment left ajar, I "see her face as it were the face of an angel."
Thus it is that the inner spirit is re- flected outwardly and betrays its source. No loveliness on earth is equal to that which blossoms from the pure, generous, affectionate and consecrated soul. All other beauty fades and perishes; but this is immortal, and will expand into rarer flower in the everlasting light above. — The Independent.
GOD'S REVELATIONINFALLIBLE
BY REV. GEORGE B. CHEEVER, D. D.
If God had permitted the uncertain- ties of human ignorance, the mistakes of philosophy, the fables of story-tellers, the inventions of poets, or the fabrica- tions of priests, seeking a despotism of their own and teaching for doctrines the commandments of men, to be mingled with the sources or turned into the channels of pure celestial truth, it would have destroyed the essence and the pos- sibility of a divine revelation, and changed its beneficial influence into death; making what should have been the water of life a poison. It would be as much and as certainly the part and work of a Divine Revealer of truth to guard against the possibility of such mixtures of falsehood ever taking the place of truth and perverting it, or mak- ing the whole pernicious, as it would be his prerogative to reveal from heaven at all. If we can affirm the probability that God would give a revelation, we can equally affirm the certainty that it would be free from falsehood, from mistake,
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GOD'S REVELATION INFALLIBLE.
from that kind of imperfection attaching to everything human because of inevita- ble error.
Good and upright is the Lord, there- fore will he teach sinners the way. Ob- serve the great and powerful grasp of this simple and beautiful affirmation founded on the goodness of God, and how it stands as a corner-stone of reve lation, a security of absolute truth for sinful creatures, an insurance of the bread of life, not the poison of lies, for those who are dying. In the first place, they are sinners; and, therefore, God will teach them, because they need to be taught If they were not sinners, there would be no need of a revelation. They would be in God's light, as in God's being, all the day long, all the night long, no voice of warning needed. But because they are sinners the good and upright God will surely teach them, he will speak to them, he will call them to himself.
Then, because they are sinners, and by as much as they are sinners, by so much greater is the necessity and cer- tainty that, if God teaches them at all, he will teach them infallibly. By as much as they are sinners, by so much greater is the mischief and misery if they are taught anything but truth, un- der the sanction of a professed divine revelation.
God will not teach them out of the way. he will not teach them in a way that is not right. Being goodness and upright- ness in himself, God will certainly teach his creatures that which is fitted to make them good and upright. But a mixture of lies is not good for that purpose. All the presentations of God that come from God must be pure truth. If he gives them, he gives them for all mankind in all ages; and for this purpose he cannot but keep them separate from error: as a holy of holies, guarded from profanation; as
a pillar of cloud by day, and a fire by night, which no mist-maker could imi- tate, nor set up a cloudy shrine of his own composition in the place of it, nor any architect of artificial fire supply or feed fiom human ingenuity or earthly materials.
He gives them as the bread of life; and he would no more permit a demon or a man to defile them, 3r change them into poison, so that the villaiuy could uot be detected, than a father or mother would look quietly on and let an assassin mingle a pound of arsenic in the white loaves they had set before their children. That was our Savior's own appeal in the argument. Will any of you that is a father give to his child, asking for bread, a scorpion? Then surely your Heavenly Father will give his children only truth
And so the Water of Life, to be life- giving, must be kept pure. There will be imperfection, impurity, falsehood in men's torture and abuse of it, after it is taken from the reservoir, mingling their own artificial minerals with it; but in the reservoir, to be of use, it must be pure. Poisons must be kept out of it. Manufactures and nuisances are inter- dicted on theCroton River, and must be so; for what if on the borders of its brooks there were factories of arsenic, red lead, logwood, catgut, distilleries, slaughter-bouses, tanks for the com- pounding of manure, paint- houses, dye- ing houses, and all the refuse of such establishments poured into the river that fills the reservoir for a city of a million of inhabitants? Now much more for the life of the soul its supply of truth must be guarded against pernicious mix- tures. Divine Providence would never let the sluiceways of men's mistakes, prejudices, passions, sanctioned sins, manufactured destructive opinions run into the Word of God, and be conveyed into every man's dwelling as the water of life eternal.
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Men must take the pure water at the fountain. We need not depend on priests or creeds. Creeds and councils studied instead of the Bible are to the Scriptures drunk, eaten, and lived upon by faith as artificial salts to natural fountains. Chem- ical analysis and synthesis may discover and construct the ingredients; but. yet one draught at the spring is worth a barrel of the powders.
Moreover, the wrath of God is re vealed from heaven against all those who hold the truth in unrighteousness; that is, who imprison it, shut it up to- gether with unrighteousness, and hold it in amicable conjunction with an un- righteous system of teaching and of life. This is the very thing that the masters and teachers of erroneous sys- tems in the world are doing, and' then challenging and commanding the world to receive those systems as the true Christianity, because they have shut up some elements of the truth of God in them. This is just as the organized banditti of the Papal mountains are in the habit of seizing and imprisoning some respectable and wealthy citizen, and holding him for ransom, compelling the state authorities to treat with the robbers as honorable people, for fear of their putting their victim to death if they themselves should be prosecuted as villains. Even so do the supporters of systems of destructive error imprison in their strongholds some portions of Bible truth, to make them sanctify a false re- ligion and render it respectable. In such a case it is the falsehood that rules and work^, and the mixture of truth only adds power and scope, to the error. This is a thing greatly to be considered as to the necessity of infallibility in a revela tion from Heaven. If falsehood be let in, it is the falsehood that rules, and not the truth. But God would never let a gang of Satan's banditti thus possess
the sacred chambers and altars of his Word.
We have, therefore, a right to con- clude that, if a divine revelation were necessary, God would inevitably give to it the infallibility essential to such a re- velation. If it would be useless with- out that infallibility, God would secure that infallibility in making up the reve- lation. He would not leave it to his workmen to make mistakes. He does not in nature. He has not left any mistakes, nor room for any, in natural law; as that the functions of the teeth should be to ache and not to eat, or of the lights in the firmament to dazzle and betray. The revelation in Nature is infallible so far as it goes; so it is in the Word. It must be. We could say beforehand, if we have a revelation at all, it must be infallible; for, if not, the lie will ruin us before the truth can save us. — The Independent.
GOD'S WORD ABOUT WEALTH.
1. The Bible warns men against seek- ing to be rich. " Labor not to be rich." "Lay not up for yourselves treasures upon earth."
2. It shows us the danger of striving to be lich. "But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition."
3. It declares that it is almost im- possible for a rich man to be a Christian. "It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God." "A rich man shall hardly enter into the kingdom of heaven "
4. It instructs us to pray against riches. " Give me neither poverty nor riches."
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CHRIST AND NICODEMUS.
5. It avers that it is impossible to serve both God and riches. "Ye can not serve God and Mammon."
6. It pronounces a woe upon the rich. "But woe unto you that are rich! for ye have received your consolation."
7. The Scripture asserts that cove- tousness is idolatry, and that the cove- tous and the idolaters are excluded from heaven. "For this ye know, that no — covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." " Mortify, therefore, your members, which are upon the earth, — and covetousness, which is idolatry."
8. And it predicts the miserable end of men who persist in attempts to serve God and Mammun. "Go to now, ye rich men ! Weep and howl for your miseries that shall come upon you Your riches are corrupted, and your garments are moth-eaten. Your silver and gold is cankered; and the rust of them shall be a witness against you, and shall eat your flesh as it were fire."
With these averments and Scripture quotations before us, we are prepared for the statement of some definite principles in regard to the acquisition and use of property.
1. We are to be diligent, unwasteful, hospitable and ready to distribute.
2. We may use for ourselves and fa milies such dwellings, clothing, food, help, recreations, &c. as are necessary for health, education, useful occupation, and ability to serve most effectually our Maker and our fellow-men.
3. We are to give, as the Lord pros- pers us, for the aid of the poor and the needy, the support of civil and religious institutions, the establishment and sup- port of churches, schools, hospitals, asylums, &c, the circulation of Bibles, tracts, the spread of the gospel, and the conversion of men.
4. But we are not permitted to amass
and hoard property, with the view of becoming or being esteemed rich. If the text quDted do not show this, they do not seem to mean anything.
It will be asked: What constitutes wealth or riches? It may be defined as an abundance beyond what our employ- ment or necessities, and the necessities of those dependent upon us, require in the community where our lot is cast. Such an abundance is a superfluity, which is another word for riches. It is against such selfish accumulation and such unreasonable possessions that our Savior uttered the malediction : " Woe unto you who are rich."
L. Tappan.
For the Visitor.
CHRIST AND NICODEMUS.
Nicodemus, rich, learned, powerful, a member of the proudest and strictest sect of the Jews as he was, feared and hesitated when in the very act of seek- ing Jesus. It is much to his credit, however, that he overcame his fears and hesitancy, entered the humble abode where Jesus was, and acknowledged himself an iuquirer for the truth, a trembling, doubting, unsatisfied seeker after light. The most becoming, the most honorable place for any man, how- ever rich or learned, is that of a humble, earnest enquirer at the feet of Jesus. Imagine, then, the scene in the quiet house on the slope of Olivet, on that memorable night. The old man, an- xious, agitated, wondering, trying in vain to put on an air of composure and dignity, and to make it appear a great act of condescension in him to come there at all, and Jesus calm, kind, in- spiring his venerable guest with awe and searching his very soul with a look. Nicodemus endeavoriug to smooth the
A SUGGESTION.
189
way for his inquiries by courteous and complimentary expressions, and Jesus, with solemn, direct and tender precision, laying bare at one word the great bur- den and necessity of the old man's heart. Nicodemus surprised and affect ing more ignorance than he felt, and Jesus declaring again with a still more solemn and awful emphasis, that even such an one as he — kind, generous, learned, a master in Israel — must be born again, must have a new heart, a new life, or not see the kingdom of God Nicodemus sitting in silent amazement at the thought of a kingdom so pure that even he could not enter it without becoming a new man, and Jesus going on to declare the wondrous love of God in giving his own Son, not only that the learned, the rich and the noble, but the ignorant, the poDr and the vile might have eternal life. This is the one great truth which must lie at the foundation of all plans, efforts and instructions to make the world better and happier. This is the one ruling and distinctive idea which stands first and foremost in that peculiar system of truth called the Gospel of Jesus Christ, man depraved and lost in his natural condition, and man renewed and saved by the gracious help of God in the gospel. A full and practical acceptance of this truth is the way of entrance into the blessed and eternal kingdom of life. The spring and fountain of all good to man in this world, and the beginning of an endless and blessed life in the world to come, is a new heart, a pure, lowly, loving, obedient heart — a heart that shuns evil and seeks good of its own free and hap- py choice.
He laid down the principle that should govern us in all our efforts at self- improvement and in all our labors for the good of others. With nothing but the words of Jesus to Nicodemus
for our guide and commission, we can enter upon a successful crusude against all the wrongs and miseries of the earth — we can promise a perpetual millenium of peace and prosperity to all who ac- cept and ob?y these words. Man's life, as the gospel of Jesus finds him is a wa3te and a perversion, and he needs to begin all anew. He must have a life from above, that he may be in harmony with God and at peace with himself. He is a wanderer, and he must be called home.
The master in Israel came to Jesus by night to talk about things of the first and greatest concern to man. And Jesus told him that this one principle lies at the foundation of all true wis- dom; it is the beginning of all better hopes, the source of all right conduct, the bright dawn of heaven on earth ; all must spring from a new spiriiual life in the individual heart. In that obscure house, on that memorable night, speak- ing to one solitary man, Jesus the di- vine teacher set forth truths of greater importance to man and the world than are ever discussed in the cabinets of kings or the councils of nations.
Eliza Brandt.
Somerset, 0.
For the Visitor.
A SUGGESTION.
Brethren Editors : Believing as I do that our church papers are the proper mediums by which we may communi- cate to the entire Brotherhood our views upon any subject, and to give any infor- mation that in our opinion concerns the Brotherhood at large, and with this view, by your permission, I will bring to the minds of your readers a subject that I believe has never yet been dis- cussed in our papers, although in my
190
NOTICES.
humble opinion it is a matter worthy of our consideration at the present time. I refer to the number of church papers that it is prudent for the church at large to support. Already we have the Visitor, Companion, Pious Youth, and the Pilgrim, that have come under my notice that are already published, and some three or four others that I have heard of that are in contemplation.
Now are four enough ? if not, how many more are needed? Or, are four too many ? and if so, how many does the interest of the church demand ? This last question I will venture to an- swer by saying, one, only one, weekly Cburch paper is needed by the Church, and this should be under the supervis- ion and control of brethren appointed by the Annual Meeting for that pur- pose It should be regarded as the or- gan of the Church, and should receive all the patronage that the four papers together are now receiving and more too; and, consequently, should be worth all of them in every family and that too for much less money than the four would cost.
And as to whether its title should be the Visitor, Companion, Pilgrim, or some other appropriate name is of no consequence ; or whether its editor shall be a Quinter, a Holsinger, a Brum baugh, or some other equally well qua- lified Brother should not be taken into consideration. But let us have but one cburch paper, and let that be controlled by the church.
The above thoughts have originated entirely with myself, and if they are al together chimerical no one of course will notice them. If, on the other hand, however, they may be the means of drawing out more able pens, my present object will be accomplished.
In conclusion I will say that I am not in the interest of any one, neither do I harbor any unkind feelings towards any one, but believing that the good of the church at large demands the change, and if so individual interest should not stand in the way.
David Bowman.
Hagerstown, Ind.
|jfotitf5.
»
Cerro Gordo, III , ) April 24th, 1870. J Editors of the Gospel Visitor.
Please say to the Brethren that we have appointed a communion meeting on the 12th of June in the Cerro Gordo District, Ma- con county, 111., and a general invitation is extended to all the brethren and sis- ters to be with us on the occasion, espe- cially the ministering brethren. Those coming by rail road will stop off at Cerro Gordo where there will be con- veyance on Saturday.
By order of the church,
John Metzger. Jos Henricks.
Br. James:
Please announce through the. Visitor, that, God willing, there will be a communion meeting in the Mineral Creek Congregation, Johnson Co , Mo., on the 8th and 9th of October next to which there is a hearty invitation given to the members of all parts of the brotherhood, especially the ministering brethren. Brethren coming to us by rail road, will stop off at Warrensburg, where they will be met with conveyance to the place of meeting, by informing in proper time either Ephraim or Daniel Mohler whose address is Cornelia, Jo'un- son Co., Mo.
By order of the church,
John Harshey.
Auburn, III., ) May 4th, 1870. J
James Quinter:
Dear Brother, I hav^ received a contract from the Illinois Central R. R., W. A. Thrall, Assistent Gen'l. Pass. Agent for reduced passen- ger rates of delegates attending the German Baptist Conference to be held at Waterloo, from the 7th to the 9th of June. Those who attend will pay full fare going and in returning they will get a certificate from the authorities of
OBITUARIES.
191
the conference signed by some one ap- pointed for that purpose, and by pre- senting said certificate to the Ticket Agent at Waterloo properly signed, he will sell a return ticket at one fifth regular fare. Said contract is valid from any point from Cairo to Waterloo of said 111. Cent. R. R.
At the meeting I will assist in dis- tributing the certificates to all who will apply and are entitled to the same. Truly yours,
John Buchly.
OBITUARIES.
Died in Preble Co., 0., May 1st, 1870, MARY ANN PARKER, consort of Joseph Parker, aged 46 years, 10 months and 13 days. Br. Parker moved a few years ago from Highland Co. Sister Parker was a zealous and faithful member of the church. Her sickness was short but severe, ajd was born with much patience. She manifested no desire to get well, but left her case to the disposal of the Lord. Her death was a sore affliction to her husband, aged par- ents who were much attached to her, and to others to whom she was related and known. But there was a thought which afforded comfort to the surviving friends ; and that was this that her spirit has put off the body of suffering in which it groaned, and has gone to be clothed " upon with its house which is from heaven."
The funeral services were performed by the writer and others, and a large number of sym- pathizing friends were present at the occasion.
J. Q.
Died of consumption, April 29th, 1870, in Lower Conawaga Congregation, Pa., Br. DAN WOLF, aged 61 years, 6 months and 20 days. Previous to his fatal spell he was several times very poorly with his disease. Last summer he became interested about the salvation of his soul, and upon his repentance and faith in the Lord Jesus Christ, he sent fer me, to reveal his desires to the Church. I found him sick in his bed. He desired to be baptized, and he was strong in the faith. Efforts were made by others to appease and console him, his answer was : " No, Jesus is my guide." On the 18th of last July he was conveyed to the flowing stream and was baptized. When he was ready to return, the kind friends requested him to lie down in a bed and rest awhile before he started homeward. But he replied: "Oh! why shall I, I feel so well." During his life in Jesus, he revived very much, attended our meetings, attended to his home matters, until a few weeks before he died. He left a kind wife and 5 sons and 4 daughters to mourn their loss. At his baptism their entire family was living, and at the water it was said by the daughters . " Why was not this done
sooner?" Doleful to relate, on last Chri.straa8 day one of them was a corpse. Ag'-d 25 years, 1 month and 18 days. Religious exercises on both occasions conducted by the brethren.
AlMM BEELAfAN.
Died in the Mineral Creek Congregation Johnson Co., Mo., of croup, ADELLA, youngest daughter of Daniel M. and Mary MOHLER, and grand daughter of Br. John Harshey, aged 6 months and 9 days. The occasion improved by funeral sermon by S. S. Mohler from these words, " Let not your hearts be troubled."
Died at the residence of his Father Jacob Oaks, February 13th, 1870, in Rome District, Hancock Co., Ohio, Br. ELI OAKS, aged 27 years and 8 months. Disease, consumption. The subject of this notice was a worthy young brother, a single man. While in the army of the lat • war, he became alarmed about his fu- ture happiness and formed a resolution if the Lord would spare him to return home again, he would enlist under the banner of King Em- manuel, and shortly after his return home he was received into the church and continued a faithful and zealous member until death. A few days before his death he called for the elders of the church and he was anointed with oil in the name of the Lord. The Church has lost a worthy member, bis father and mother a kind son and the world a good citizen, but we hope our loss is his great gain.
I have fought a good fight,
I have won the great prize,
I am gone to my Savior,
Where none ever dies.
John P. Ebersole.
Died in the same district, April 18th, 1870, CAREY FREDERICK SHAFER, nephew of Br. Eli Oaks, aged 1 year, 1 month and 12 days. Funeral services by Br. Daniel Rosenberger and the writer from 1 Pet. 1: 24 and 25.
Also in the same district, Br. LAWRENCE RUMPLE, July 25th, 1869, aged 70 years and 14 days. Funeral serrices by the writer.
John P. Ebersole.
Died January 11th, 1870, in the Wolf Creek Church. Montgomery County, Ohio, Br. ABRA- HAM OLWIN, aged 55 years, 11 months and 19 days. He leaves a wife and 4 children to mourn his loss. Funeral services by the breth- ren.
Catharine A. Pfoutz. (Companion please copy.)
Died in Union church, Ind., April 14th, 1870, br. HENRY WORMS, aged 61 years, 2 months aud 9 days. Before he died he called for the Elders of the church, and was anointed. He left a wife, a sister, and 6 dear children to mourn their loss. Funeral services by John Hoover and Adam Appleman, and the writer
John Knisley. (Companion please copy)
Bro. JOHN OLINGER was born in Berks Co., Pa., raised in Somerset Co., and moved to Montgomery Co., O., in 1810, where he died at the residence of his son Samuel on the 25th of February 1870. Aged 93 years, 5 months and 22 days, having been a member of the church about 63 years.
192
OBITUARIES.
'ied suddenly of paralysis, at the residence of her son, our esteemed friend Lewis Huff in Roanoke County, Va., on Saturday nisrht the 30th of April, 1870, Sister POLLY HUFF, a mother in Israel, in the 75th year of her age. She had been for many years a consistent Christian, and fell asleep without pain with a hope brightning in the prospect of a blessed immortality. Funeral services by the writer and others, from John 14 : 1.
B. F. Moomaw.
Died near Morgantown, Monongalia County, W. Va., March 25th, 1870, Br. ENOCH ROSS, aged 73 years.
Asleep in Jesus ! blessed sleep,
From which none ever wakes to weep;
A calm and undisturbed repose,
Unbroken by the last of foes.
Died in Georges Creek Branch, Fayette Coun- ty, Pa., April 14th. 1870, Sister HANNAH FOUCH, wife of Bro. Abraham Fouch, of pneu- monia, aged 64 years, 3 months and 5 days. Her dea'b was sudden and unexpected to many. This teaches us of the fit preparation for the coming hour. Be ye also ready. Funeral dis- course by the writer from Ps. 90 . 12.
Eld. Jos. I. Cover.
Fell asleep in hope of an immortal crown in the Liberty ville church, Jefferson county, Iowa, April 19th. 1870, SAMUEL BURGERD, form- erly from Pennsylvania, aged 77 years, 5 months and 26 days. He was a faitful member of the Brethren for about 50 years, about 45 of which he served the church in the deacon's office. Our loss is his gain. Funeral service by br. Enoch Prath, from John 11 : 25, 26.
Jacob H. Fishel. (Companion please copy.)
Died in Waterloo, Iowa, of consumption* friend JOHN J. BOYER, formerly from Somer- set County, Pa., aged 35 years and 3 months. Funeral discourse by Elder Jacob S. Hauger and Br. Wm. Eigenberry from Ps. 92. The above named was married to br. John Spicher's only daughter.
Died in Bare Creek cougregation, Maryland* May 3rd, 1870, CLARA MARGARET LININ- GER, aged 1 year, 6 months and 3 days. Fun- eral services by the writer from Luke 18 : 15 — 17.
Jeremiah Beeghlt.
Died in Maumee District, Defiance Co., 0.» September 23rd, 1869, Br. JACOB KINTNER, aged 72 years. Funeral services by Elder Johu Brown and George Stockman.
Died at the house of her son-in-law, in De
Kalb Co., Did., sister KINTNER, wife of
the above Brother, aged 69 years, 11 months and 18 days. Her remains were taken to Defi- ance Co., O., for interment. Funeral services from 2 Tim. 4 : 6, 7, by the writer.
Died May 3rd, 1870, in Lick Creek Church,
Williams Co., O., Wm. H. F., son of friend
L1CHTY, and grandson of br. Benj. Lintz.
Funeral text from Matt. 18: 1, by the writer.
Jacob Brown.
Died in the Maquoketa Church, Jackson Co., Iowa, March 20th, br. JACOB ZOOK, Sen., aged 78 years, 5 months and 4 days. He leaves
an aged widow, a sister, — children and many friends and neighbors to mourn their loss, al- though we hope their loss is his great gain. Funeral services by br. S. Schultz from Hebr. 9 : 27.
Weep not for me, companion dear, You know how I did suffer here . You kuow that I endured much pain, And that your loss is my great gain.
J. Gable.
Died in Wirt County, W. Va., December 18th 1869, friend SAMUEL MARTIN, in the 78th year of his age. He was a kind old friend and a strong believer in the doctr'ne of the Breth- ren. He left a kind old si3ter in the church and five children, all married. He was sick only 3 days. He was always ready to give something to the church to help pay the expenses of breth- ren when they come here to preach. Funeral services from Rev. 20 : 6, by Br. Joohn \V. Pro- vence.
John Gault.
Also, January 21st, 1870, Sister RACHEL BOICE, wife of br. Sam Boice, aged 38 years and 11 months. She was a sister in the church for 14 years, and was loved by all around her. She was kind to the sick and to feed the hungry. She told me she was willing to go. She is missed in this ehurch and neighborhood. She was sick only about three days. She left a husbanl and 11 children, one a baby 4 months old. Three of them had joined the church before her death and one since. She also left a father and mother and three sisters. They all belong to the church but one. Funeral discourse by br. John W. Provance from 1 Cor. 15 : 56 and 57.
John Gault.
Died near Upton, Pa., October 23rd, 1869, ELISABETH LINDSAY, aged 62 years and 10 months. Old mother Liudsay was the mother of sister Rebecca Shank, wife of br. John Shank, and was much beloved in her neighborhood. Funeral occasion improved by the brethren.
Died near Upton, March 22nd, 1869, PETEB. C, son of br. George and sister Elisabeth MOURER, aged 2 years. 5 months and 24 days. Funeral occasion improved by the brethren.
Lovely Peter, thou hast left us
Here thy loss we deeply feel.
But 'tis God that has bereft, us,
He can all our sorrows heal.
Died in the Back Creek arm of the church Franklin Co., Pa., Nov. 18th, 1869, br. SAM'L ETTER, aged 68 years, 8 months and 16 days. He was a faithful member upwards of 38 years. He departed this life iu the triumphs of faith leaving behind 13 children to mourn the loss of an affectionate and 'kind father. Funeral ser- vices by the brethren from Tob. 19 : 25 — 17.
Also in. the same arm of the church, March 11th, 1870, AMANDA, daughter of br. Daniel and sister Sarah MILLER, aged 5 years, 2 months und 6 days. Funeral services by the brethren.
Our Amanda so dear has left us, Oh, why has she left us so soon. Our Savior must also loved her, Or he would not have taken her home.
George Mourer.
RAIL EOAD TIME TABLE.
Dayton 5f Union lkavi arrivk
(ail 10:15 a in 7:10 p m
Ixpreas 1:20 p ml 9:22 a m
Cin.. Ham. ${ Dayton
);ivton & Limn 4:15am 9:10 am
) avion & Sandusky .... 5:50 h in 10:00 a m
'astern & Sandusky 7:20 p m 5:25 p m
Detroit. Tol & Chi". Mai 2:20 p in 7:25 p m
Lccommodatinti South.. 8:30 p in 9:20 pm
ixprps* 7;50 p m 12;00 m
D'lijton cS* Vichig'in
' I Demit & Chi. Mai 10:10 am .";40 a in
,ima. Ft. W. & Chi. K\ 5:30 p in 1:45 p m
*oI. Detroit & Chi. F.x 9:30 p m 7:V p ra
Atlantic 8? Gt Western
'.xpres* 9:13 a m 4; 10 a in
light Express 12:03 a m 2;15pm
Dayton 5f Western
Chicago & Ind. Express 2:06 p m 0:01 pin
'rei<rht Accommodation 6:03 a in 9:08 a in )ayton, Xenia Sf Columb
)ay F.x press 8:25 a m 5:40 a m
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fast Line 6:01 p mj 2:06 p m
tfttsbnrg & Cleveland F> 9:15 p m 3;55 p m 'reieht & Accommoda'o 8:35 p m
Cin. San. #• Cleveland
Tail 9:15 am 2:15 pm
accommodation 0:1 1) pm 7:15 am
Ixpress 12:10 a m| 4:10 am
The 12;05, midnight, train on A & G. W. javes daily. All other trains leave daily except Sunday. J. M. MATTHEWS. Agent.
Books on Freemasonrv !
IASONRY. By President Finney. "A lear, candit and Christian discussion of this abject." Price $1,00.
LIGHT ON FREEMASONRY,
By Elder D. Barnard.
To which is appended
A REVELATION OF THE
Mysteries of Odd-Fellowship,
By a Member of the Craft. The whole containing over five hundred ages, latelv revised and republished. Price
poo.
The above books sent postpaid at annexed rices. Address H. J. KURTZ. Dayton. O.
We will furnish Webster's Dictionaries, either ■ "Unabridged" or the " Xational " edition • regular prices. We also furnish Smith's Bible Jietionary. Price, leather (library style) $5.50.
BRETHREN'S HYMN BOOK.
New Edition. (Containing between five and six hundred nd over eight hundred hymns.)
Sheep binding plain, ttingle f ,75
per do/en 7.25
Arabaaque, plain ,75
'• per doz 7.2.">
extra finish
per doz B,00
Turkey Morocco, single 1,00
per doz 10,00
Pocket book form 1.25
per dozen 12.00
Sent by mail prepaid at the retail price. When ordered by the dozen, add 1.25 pei dozen for postage.
The i\kw Gkkmw Hymn Book. Tins book will contain about two hundred pages and about three hundred hymns. It will be bound with the new English book; and both together will he so'd at the following prices :
Turkey morocco, single $1,25
per dozen 12.00
Arabesque plain, single 1,00
per dozen 9.00
Sheep binding plain 1,00
per dozen 9.00
The German book alone will be sold at the following prices :
Sheep binding plain, single $0.50
per dozen 5,00
W hen several dozen are wanted, it is best to have them boxed. A box containing five or six dozen will cost about fifty cents. This should be added. Books sent in this way should be sent by express. Express charges can be paid at the office to which books are sent.
Give plain directions in what way books are to be sent, and to what office.
All remittances of any considerable amount should be sent by Express, draft, or postal or- der. Remittance for books at the risk of the person sending. And the books will be sent at our risk. Express charges should be paid when money is sent by Express.
JAMES QUINTER, Covington. Miami Co., O.
Those who are prejudiced against anything new should know that Dr. Fahmey's Blood Cleanser or Panacea was used in practice by- old Dr. P. Fahrnej of Washington county, Md., as far back as 17^9. It is now put up in bottles but the medicinal properties are the same. Unlike anything else in market it can be taken with benefit in all diseases from a bad cold to a violent fever, from a ringworm to a bad case of scrofula or cancer. Infants can take it as well as the aged and feeble, and sells readily wherever it is known. Will be sent upon the most liberal terms to those who will introduce the same among their neigh bors. Many have done well by ordering.
The Health Messenger will be seni free lo any address For particulars address Dr. P. Fahniev. No. 30. North Dearborn St . Chica- go. III., or Dr. P. Fahmey's Bro's & Co., Waynesboro, Pa,
FOR SALE AT THE OFFICE OF THE •GOSPEL VISITOR,"
will be sp:u postpaid at the annexed rates: Oehlschl&'ger's German and English Dictionary, with pronunciation of Die German part in English characters.. $1.75 The same with pronunciation of Eng- lish in German characters 1.75
Nonresistance paper 20
bound 25
Nead's Theology |.4n
Wisdom and Power of God 1.45
Parable of the Lord's Supper 20
Plain Remarks on Light Mindeduess. . 10
Brethren's Hymn Boolt [new edition J
Plain sheep binding 75
" arabesque 75
Extra " .... 85
Plain mo.occo 1.00
Plain morocco, pocket book form. .. 1 25 Names put on Hymn Books to order for 15 cents a piece.
Remittances by mail for books, &c. at the risk of the sender.
Address H. J. KURTZ.
Dayton, O.
THE BRETHREN'S
Containing the United Counsels and Conclu- sions of the Brethren at their Annual Meetings 8?e. By Elder HENRY KURTZ.
The work neatly bound together with
"Alexander Mack's Writings," 1 copy sent by mail postage paid $1.70
Of those bound there are but few left, and as the "Macks" are out of print, when these few are disposed ol, hence friends who wish lo have a copy had belter send orders soon. Of the Encyclopedia in pamphlet form (with- out Mack) we have yet tome more than of the bound ones, and to have them more spee- dily spread throughout our brotherhood, we will reduce the price and send them postpaid f >r seventy five cents [$0.75]
Address: HENRY KURTZ,
Columbiana, Columbiana Co.. O.
ACUB1VT8 WANTED
To sell the onlv Complete Unabridged Peo- ples Edition df CONYBEARE & HOW- SON'S LIFE AND EPISTLES OF
DEBATE ON IMMERSION.
A Debate on Immersion between Elder James Q,ui titer, and Rev. S. P. Snyder Price $ 75
Address H. J Kurtz; Dayton, O
AINT
With an able and eloquent dissertation by Prof. Lkonard Bacon, of Yale College. Com- mended by the most eminent divines and ablest scholars in all parts of our country An Exact Rkphint of the latest English "PEOPLE'S EDITION." and differs from all others, by the substitution, by the authors, of translations and notes in English, in place of numerous quotations and notes in foreign languages. Agents are meeting with unprecedented suc- cess. One reports 41 orders taken in three days; another 20 in one day. Send for 16 page Circular with full particulars, terms and estimo-iials Address.
National Publishing Co. Cincinnati, o
PROSPECTUS
-OF THB-
el Visiter,
The Gospel Visitor. Edited by H. Kurt: and J. Quinter, and published by II. J. Kurtz at Dayton, O.. will close its twentieth vo ume with the present year.
Our work is a Christian Magazine, devote to the defense and promotion of tie Christian doctrine, practice, and life of the apostolid Church, and the Church of the Brethren- And in laboring to accomplish this object wd shall try to labor in tbe Spirit of Christ, and spare no pains to make our work edifying^ttl the world.
Each number of the Gospel Visitor wil contain :*2 pages, double ^columns, neauj printed on good paper, put up in printe| colored covers, and mailed to subscribers re ularly about the first of each month at the fa1 owing
TERMS.
Single copy in advance, one year
Nine copies, (the moth fo/ getter
up of clijo) ■> It),
And for any number above that men- tioned. Bt iiie same rate. We shall be pleased to have, aud we solicj
the cooperation of our brethren and frieml
generally, and the preachers especially in c|
dilating the Visitor.
:
» •
T I E
W)
ftOiPIL TI8IT0I
A MONTHLY- PUBLICATION,
EDITED BY
HENRY KURTZ AND JAMES QUINTER.
VOL. XX. JULY, 1870. . XO. 7.
TERMS: One Dollar and twenty five cents per year in advance.
DAYTON, OHIO: . '
H.J. KURTZ, PRINTERS PUBLISHER.
^M-
CONTENTS
The Universal Call to Praise God 193
General Observations on Prayer 196
The Earnest of the Spirit 199
A Word oi Comfort to the Righteous.. . 201
The Yoke of Jesus >202
Pride 205
A Wonderful Institution 206
The Holy Salutation 208
Self-Reliance 209
The Saints' Rest 211
Small things 212
Astonishing Accuracy of the Bible
Immortality the Soul's Demand 213
A favorable Notice of the Brotherhood.. 214
Four Impossible Things 215
Our late Annual Meeting in Iowa
The Family Circle:
The Conversation of Parents 218
The true Standard of Dress 220
Effects of Novel Reading
Youth's Department:
The Boy who did not care
Notice 221
Poetry :
Shall we know them ? 222
The Lord hath need of thee
Make haste, O Man to live 223
Obituaries
— •*♦♦
Letters Receired.
From Josiah Aschenfelter, J. L. Blosser, Jesse Calvert, D. Troxler, Mich. Hohf, J. P. Ebersole, Joshua Workman, B. F. Moomaw, Richard Arnold, Simon Arnold, Eld. J. S. Hau- ger, D. B. Mentzer, H. B. Brumbaugh, Daniel Rodes, Lizzie Wrightsman, Jos. I. Cover, J. N. Perry, C. Myers, Jos. Cripe, John Zigler, Sain'l. Wine, Peter Heck, Sam'l. H. Myers, J. K. Beery, J. S. Flory, Sidney Hodgden, Mich. Forney, David Bowman, Henry Herschberger, Enoch Fry (what is your Postoffiee? We sent your mail to Prospect and it was returned to us.)
WITH MONEY.
From Robert Curry, Adam Beelman, Henry Valentine, J. X. P., John Zuck. Mary Riser, Wni. P. Anderson, David B. Pefley, Joel Oh- lnart, F. M. Snyder, Nonh Mentzer, John E. Demuth, Levi Seott, C. Winner, Mary E. Har- ris, J. W. Butterbaugh. H. P. Wehrly, Adam Beelman.
The German minutes will be lu cents single or $1 per dozen. Our German brethren, we hope, will send us orders. We shall probably at least lose something in printing them.
Bro. J. N. Perry of Clinton, Henry Co., Mo., thinks of locating somewhere in Kansas and de- sires information. Our Kansas brethren who may see this notice, will no doubt give him all the information desired. Address as above.
TAKE NOTICE.
We are now sending the
Visitor to a large number of persons entirely free. Some of these are poor members who like to get the instructions of the brethren through this medium; others are such as the brethren think will read it and where good may be done. Now we do* not want to refuse one single application of this kind. But to fill all we must have help either through an increase of our regular subscription or oth- erwise. We therefore ask for a large number of new subscribers, and we ask the help of every friend of the cause. We will send the
Visitor the leinaninder of this year beginning with the Jul}' number, months ) for Fifty Cents.
MINUTES.
The minutes of the last Annual Meeting can be obtained at the office of the Visitor, Price 10 cents single, or 75 cents per dozen.
TO the brethrkn and friends.
I have still on hand a number of my books containing a discussion with Dr. J. J. Jackson (Disciple; on trine immersion, an account of his conversion and change, a treatise on the Lord's Snpper, an essay on the new birth and a dialogue on the doctrine of non-re*
TBI GOSPKL
Vol. XX.
JULY, 1870.
No. 7.
For the Visitor.
The Universal Call to Praise God.
"Both young men aud maidons, old men and children : let them pr use the name of the Lord '' Ps. 148: 12, 13.
.All God's creatures are put under obligation to praise the name of the Lord. The angels, the sun, moon and stars, the heaven of heavens, and the water above them, are all called upon to take part in this work. And in the earth, the dragons, fire, hail, snow, vapor, stormy wind, mountains, hills, fruitful trees, and cedars, beasts, cattle, creeping things, flying fowls, kings, princes, judges, and all people, both young men and
midens, old men and children, let them all praise the Lord.
But how shall they praise the Lord? The general idea is, that praying, speaking excellent things concerning theLord, singing psalms, hymns, and spiritual songs, consti tute the praise of God. This is in part true. . But if this is the only praise of the Lord, how shall all the things named in the Psalm praise the Lord ? The true way to praise the Lord is to honor him. And to honor him, is to obey his law and keep and observe all his command ments. <' To obey is better than sa crifice, and to hearken than the fat of rams. For rebellion is as the sin! of witchcraft, and stubbornness is as iniquity and idolatry/' 1 Sam. 15: 22, 23. And while the sun, moon
ind stars are obeying the fixed laws of their creator, giving light by day
tnd ruling the night, they are prais-
fig the Lord. But should they at
any time revolt against God's fixed laws, and fly out of their allotted course, and come dashing with their prodigious bulk and ponderous weight against the small planet on which we live, breaking it into myriads of fragments, then would God be dis- honored and not praised. So with the heaven of heavens, with the waters above them, mysteries too deep for us to fathom) while they obey the law of their creator, praise him.
The earth and all things therein are for the use of man. The moun- tains and hills also upon the earth were created for some good purpose. Now when these all answer their design, they praise the Lord. The horse laboring for man, the cattle furnishing him meat and milk for food, and material for clothing, these all when they answer the design for which they were intended, praise the Lord. The cedar for building, the fruit trees for food, had their ends to answer; and when these ends are answered by them they praise the Lord. And so with the hail and stormy wind, and the fire, these were all designed to answer some benevolent purpose in accom- plishing the work designed them by their Creator, and when they answer their purpose they praise the Lord.
The angels praise theLord in obey- ing his commandments. That they are obedient to his commandments is evident from the following lan- guage: " Bless the Lord, ye his an- gels, that excel in strength, that do his commandments, hearkening un-
194
UNIVERSAL CALL TO PRAISE GOD.
to the voice of his word." Ps. 103 : 20. In what way the angels obey God, doing his commandments, may be inferred from the different errands on which they have been sent to our world. And in doing his command- ments they praise him. Whether it was destroying Sodom and Gomor- rah, slaying the Assj-rian soldiers, carrying the soul of Lazarus to Abraham's bosom, or in singing their song, " glory to God in the highest, on earth peace and good will toward man," they obeyed the command of God, and consequently they praised him.
It is said that " rulers are not a terror to good works but to the evil." Then while kings, princes and judges rule well, they praise God, for they are the ministers of God for good, and when ihey answer their end, they praise the Lord.
But man alone is the image and likeness of God, and he is designed to worship and praise God in spirit and truth. His body is to be the temple of God, and must be given a living sacrifice to the Lord. Hence young men and maidens, old men and children, must praise the name of the Lord. We have already seen 'your youth. It is you, God calls to that to praise the Lord is to honor remember your creator in the days him, and to honor him is to obey of your youth, before the evil days his commandments. It is well said, | come in which you will saj7, 1 have that " the construction of the world, \no pleasure in them Such dayei with all the works belonging to it, young men, will come upon you, 1
ive and become hardened ir! sin. Therefore your dear Savio bids you first of all to seek the king
tience and perseverance through evil as well as through good report, being examples to those that lollow after. For why should the young belike those who have no guide? Let them go forth by the footsteps of the pious fathers and mothers in Israel ; let them feed by the side of the shepherd's tents.
Children must praise the name of the Lord, by obeying the command he has given them to honor their father and mother ; which is the first commandment with promise. That it may be well with them, and that they may live long, and become useful and good. Children if you obey not your parents in the Lord, you will not praise the name of the Lortl, and his displeasure will then rest upon you, for he says, "the eye that mocketh at his father, and des- piseth to obey his mother, the ra- vens of the valley shall pick it out, and the young eagle shall eat it."
Young men must praise the name of the Lord. It is to you the apostle has written, -'because ye are strong." It is you young men, sons of pious parents, the Psalmist would have; grow up as plants in the days of
are excellent, but sinful man makes you it bad."
Let them praise the name of the Lord. Old men must praise thejdomof God, and its righteousness name of the Lord by keeping his In your young days, while you commandments. They have the be- hearts are yet tender, and your mim
nefit of many years' experience in the service of God, and should prove to the young the excellency of his praise, and manifest humility, pa-
vigorous, the body active, is the bes time to serve the Lord.
Many good reasons might be give why young men should praise tk
UNIVERSAL CALL TO PRAISE GOD.
195
name of the Lord, out let a few suf- fice. One reason is, you have no guarantee that you will live to be old; for nine tenth of ycu will die comparatively young men. Another reason is, you will form jour charac ter while you are young. And if not good, it in all probability will be bad, and habits once formed, are hard to break. It is almost impos- sible to reform a vicious character- Pride, sport, vanity, and sin of every kind will set in you like the sap is in the tree, and will be hard to get out once it is in. The conversions of old and hardened sinners are very rare. Another reason why young men should praise the name of the Lord is, God will that all men should be saved; and if you die while young out of his service, you are lost, and God's will is net attained. And if you should live long, God wants your godly influence to co- operate with him, to save others al- so. Let these few reasons lead you to discover other reasons why you should praise the name of the Lord. " Let young maidens too praise the name of the Lord." Woman's influence over man is proverbial. "Zorobabel argued that women were stronger than wine and the king. He says, " I saw Apame take the crown from the king's head, and setting it }n her own head; she also struck L.he king with her left hand. And yet for all this the king gaped and f^azed upon her with open mouth, If she laughed upon him, he laughed ilso ; but if she took any d/ispleasure lit him, the king was fain to flatter, :hat she might be reconciled to him igain. O ye men, how can it be )ut women should be strong, seeing 'hey do thus." Our observation n-oves the truth of this argument.
Young maidens, have you ever considered the powerful influence you exert over men ; do you not know that where you lead they will follow. If you go to the ball and dance, they will go with you. If you go to the festival, then he will go. If you sip a glass of wine in his presence, he feels himself licensed to drink strong drink; if you smile, he feels justified to laugh loud; if you are merry, he becomes boister- ous. Are you gaily and fashionable attired, he dresses to correspond, &c. And pardon me. If some take up an abode in the dens — and sinks — and hells of infamy and debauchery, there will he follow you, though it may be necessary for him first to destroy his manhood, and blunt his finer feelings ; he stops at the rum sink by the way, till strong drink inflame him to work out his own ruin.
Young maidens, this is a true out- line of the influence you exert over man. And does not the importance of it strike you forcibly? Does it not seem to impress you that you should exert it in a holy and a godly way? If your influence is power- ful in ungodliness, properly used it will be equally powerful in godliness. If you go to church, men will also go; if you absent yourselves, so will he; are you solemn, serious and devout, he will be sober and reflect- ing. Is your conversation modest? chaste and holy, he will not, he dare not be lewd in your presence. Your Christianity will control his follies and vanities.
Young maidens, these facts prove that the molding of society is large ly with you. The lives you live will lay the foundation on which the character of your brothers, and the
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OBSERVATIONS ON PRAYER.
men who after awhile will be your husbands will be built. The Psalmist prays, that we may be " rid and de- livered from the hands of strange children," {which implies all manner of sin and sinful habits.) "That our sons may grow up as plants in their youth, and that our daughters may be as corner stones, polished j lament that I was so inadequate to after the similitude of a palace." the important work. I did not ex- Dear young maidens, note this scrip Ipect, by any means, to exhaust so
For the Visitor.
GENERAL OBSERVATIONS ON PRAYER.
In our imperfect efforts to set forth our views and reflections on the subject of prayer contained in a series of articles published hereto- fore in the Visitor, I have only to
tare well. Our sons, your brothers are to grow up as plants; plant im plies use, &c. They are to grow up for use, and be delivered from all evil. But you in this palace, in this
voluminous a subject, yet I had hop- ed to succeed better in advocacy ot what I sincerely believed to be truly and purely scriptural sentiments. As the subject is about to be dis-
great school house, in which virtue, missed for the present so far as I morality, godliness and true religion had contemplated examining it un-
is taught, must be corner stones. Corner stones are dressed with care. The architect builds the corner with
der the several headings: "When to Pray,'' " Where to Pray," and "How to Pray," which contain the
much care and exactness. In a pa- ; substance practically as it relates to lace the corner stones are polished, us, I thought to close by a short re- dressed to the line, and laid to the " hearsal of what has been written plummet; if the corners be correct, heretofore, and add thereto a few the sidewalls will easily be built observations on the character of straight. prayer.
In the great palace of morality In No. 1, is recommended, prayer and religion, young maidens, you tn the morning, to prepare for the must be polished corner stones, duties, the trials and conflicts ot Polished in godly manners ; dressed each day. This teaches one very by the square of virtue and chastity; important lesson, and fixes a prin- your conversation and habits by the lei pie in the heart very essential to rule of the gospel. Your adorning our spiritual life, that of our daily not the outward adorning of plait- dependence on our Heavenly Father; ing the hair, nor of wearing of gold, at the table, in acknowledgement, of or patting on apparel. But the hid -i the benevolence of the Giver and den man of the heart, which is in our gratitude to Him; in the eveniim corruptible but is the ornament of in aUeylation of our appreciation ol a meek and quiet spirit, which in , ,. . . ,
the sight of God is of great prize." the dlv,ne Prote(;tlon> »nd <* Plac*\ A society thus built, a community j of public worship, when every brothei of women and young maidens thus and sister should declare on whose polished, will storm the ports of side they are, by an emphatic en'
wickedness and drive iniquity far i , • . i-
i ,.! } . dorsement of public prayer in sayini
tar from their borders. Then " let
v o 1 1
ng maidens praise the name of
the Lord.
Amen at their conclusion, and als<| observing a reverent and prayerfu P. P. Sayler. mood during such solemn exercisee
OBSERVATIONS ON PRAYER.
197
In article Xo. -i is recommended,
\ecret prayer. This article is con . almost exclusively, to advo »ting this form of prayer and de ining what it consists in. The po lition assumed in the explanations, ,ve considered scriptural. Assuming hat the figure used by the Divine readier made it indispensable that ill secret prayer should be offered .vhen we were absolutely alone, we proceeded to show that certain prac- ices in vogue amongst us were con rary to these teachings, and, al- hougb our arguments were not as lear and pointed as it was to be de- ired, yet that does not affect the Premises. There was a very im mrtant omission in the remarks on he subject that leit us exposed to aisapprehension, but which we did iot discover until bro. J. Q's. kl re parks'' appeared. 1 allude to a :>rm of prayer recommended by St. )aul wherein he exhorts to pray Hth all piayer and supplication in he spirit.
I think bro. J. Q. conjoins this nth closet prayer, which I think, (^withstanding his remarks to the ontrary, should be understood to efer to distinct exercises Piayer > the spirit can be enjoyed in great crowds ot persons " and " in ie rail road car," or other public laces, but wo cannot think this institutes that secret, closet prayer rejoined in the sixth chapter of
atthew.
We are very sorry that we were lisunderstood and that our beloved brother felt it a duty to controvert ur position. If we could have pur Lied the subject without alluding to iese practices conscientiously we as- tiredly would have done so, but our pject was and is to advocate the re-
quirements of the scriptures, and to reiorm what we believe to be mis- apprehensions of the same, and wherein we conflict with the views of the brethren, we ask that they bear with us or if a sense of duty will not allow that, a mild, brotherly criticism will not be at all offensive.
In article No. 3 the most impor- tant point is to pray in the name and through the Lord Jesus.
As our Mediator, all petitionary addresses must first receive his gra- cious approval before it can reach the supreme majesty, the chief and head of the great Trinity.
We again say we lament that we leave the work so imperfectly done. When we review the vast field, so richly strewn with the precious treasures, how far have we failed to discover and examine them? But we will not waste time by useless repinings. The time will come we hope when we will see these things, not through a glass darkly, but face to face, when divine truths will be understood with infallible judgment, and our gracious prerogatives pro- perly estimated.
]Now as we have devoted consi- derable time and space to the subject as it relates to us practically we will close the series by some remarks on the character of prayer.
Prayer we understand to be a conversation with, or rather, a talk- ing to God. How amazing the thought. An interview with the King of Kings, the great, supreme, eternal, omnipotent and omnipresent God. The Creator of this world, the author of the celestial worlds, the builder of the spiritual heavens, the mansions of the redeemed, so beautifully described in the book of .Revelations, stoops so very low as
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OBSERVATIONS ON PRAYER.
to permit a poor, degraded, sin ac- cursed mortal to talk to him ! We, so poor, so impotent, so denied, so impure, so disobedient, so frail and so far beneath the divine original which was pronounced good, how incomprehensible the fact that He permits us to approach Him! We can only account for the apparent m}7stery by the imperfect knowledge we have of the hight and breadth and depth of divine love and mercy. Those precious attributes of the great God are alone the cause of this most happy privilege being granted to us.
At the time of our degradation from the original station of our priesthood, it was declared we should not see his face and live, but the Son was given to us as a mediatorial priest, at the appointed time, as an evidence of the existence of a de- gree of love far beyond our highest conceptions, and through him a passage way is opened to the ear of Majesty, a medium is created, through which constant intercouree and communion can be enjoyed by the corrupt, though penitent, sons and daughters of earth. An unre mitting stream of communications can pass unrestricted from this sin- defiled world to the pure and beau teous realms of Paradise.
Through the holy agency of prayer we can become as Gods' for by it we can obtain all things. We can in herit heaven, we can overthrow the devil with all his angels. Expressive of this sentiment the poet exclaims:
Satan trembles when he sees
The weakest saint upon his knees.
He can no more resist this weapon of the Christian than he can resist the Lord God. We can obtain deli- verance from our impurities, we can
approximate very nearly to a like- ness of Christ.
Unbelief says, we cannot keep all the commandments, that we cannot have the spirit of Christ. Through prayer all things are possible unto us. Through the flesh we can do nothing, through the spirit, the me- dium of prayer, we stand in the di- vine strength.
Having this all powerful agency at our command, this sure means of salvation, what shall we say to the great Judge in justification of our neglect of it? If it does not avail for us on whom will the censure fall? If we are lost in the eternal fires of divine wrath, what will be our re flections when we remember that one single prayer could have secured us a home amid the thrice happy throng in heaven ?
The universal voice of the dismal prison-house of the damned will be. justice, most holy, righteous justice, has been meted out to us, for we knew our duty, but we did it not. One single penitent prayer would' have saved us, but we refused tcj utter it. We were told to " ask and we would receive," but wTe refused to ask. We were invited to knoels through prayer, but we knocked not, and now heaven is barrec against us. We were asked to seel and would have found salvation, bu we sought not, and now our portioi is appointed with accursed in eten nal fire where prayer is vain an( fruitless for the ear of mere}7 i closed forever. Brethren whose voic of ours will be among that miserabl number?
May God's most divine grace b bestowed on us so profusely tha this most powerful agency may b available for our salvation.
THE EARNEST OF THE SPIRIT.
199
Come my soul thy suit prepare, Jesus loves to answer prayer, He himself has bid thee pray, Therefore will not say thee nay.
D. C. Moomaw
Blacksburg, Va.
HE EARNEST OF THE SPIRIT.
Important indeed is the Holy pirit in the sheme of remedial mer- Iv for saving sinners. Its power is larvelous and its influences both arious and blessed. There is given nto the sincere and true believer, i'ho upon his conversion receives lie Holy Spirit, what is called in (he Scriptures the earnest of the spirit. The phrase occurs several jmes, as: "Now he which establish- th us with you in Christ, and hath nointed us, is God; who hath also ealed us, and given the earnest of he Spirit in our hearts," 2 Cor. 1:
I, 22. "Now he that hath wrought .8 for the selfsame thing is God, who ilso hath given unto us the earnest f the Spirit." ch. 5:5. " After that ke believed, ye were sealed with hat Holy Spirit of promise, which s the earnest of our inheritance un- il the redemption of the purchased xissession," Eph. 1: 13, 14. Dr. tfacnight and the version of the American Bible Union render the L-kh verse who is the earnest &c, in- stead of which is the earnest &c. rhe word earnest in the above pas iages is both expressive and sugges- tive, and thft proper understanding )f it opens to the mind of the Chris- ian precious thoughts relative to his privileges as a servant of Christ ind a child of God.
Parkhurst in defining the Greek word arrabon, which is translated earnest in the passages above quoted,
defines it thus: "A pledge or earn- est, which stands for part of the price, and is paid before-hand to con- firm the bargain. ... It is used in the New Testament only in a figurative sense, and spoken of the Holy Spirit which God hath given to the apos- tles and believeis in this present life, to assure them of thoir future and eternal inheritance." Such is the idea that the English word earnest conveys. Dr. Smith after alluding to the etymology of the word arra- bon, and its meaning in the Greek language, says : " A similar legal and technical sense attached to earnest, the payment of which places both the vender and the purchaser in a position to enforce the carrying out of the contract (Blackstone, ii. 30 [which see]). There is a marked distinction between pledge and earn- est in this respect, that the latter is a past payment, and therefore implies the identity in kind of the deposit with the future full payment; where- as a pledge may be something of a totally different nature, as in Gen. 18, to be resumed by the depositor when he has completed his contract. Thus the expression earnest of the Spirit implies, beyond the idea of security, the identity in kind, though not in degree, and the continuity of the Christian's privileges in this world and in the next." Dictionary of the Bible, Art. Earnest.
God has done much to confirm the faith of his children in all that he has promised them. A doubting state of mind is a distressed state of mind. As we have already remarked in a former article on the witness of the Spirit, where any doubts are en- tertained by any relative to their future happiness, the amount of hap- piness connected with Christian
200
THE EARNEST OF THE SPIRIT.
hope, in such persons is very limited, j not that ot hope and expectatic Now to know that there is a state j merely, but it is the actual possessio of happiness awaiting us in the fu 'of much that constitutes the happ ture, although it would be of such a ness of heaven. Upon his faith i
character that we could not enjoy it
Christ, and the obedience of thi
to any degree until we should arrive faith, he receives the Holy Spiri at that period in the future in which land with this, the earnest of tl we were to possess it, the mere ex- 1 Spirit, a portion of the identic*]
pectation of it would be very pleas- ant to indulge in. If, for illustra tion, a father, who is wealthy, would purchase a splendid farm with all the improvements and conveniences that are necessary to make it a happy home, and promise this with an income sufficient to enable his son to enjoy all the pleasure that wealth can procure, when he should arrive at a certain age, the simple expectation of coming into the pos session of such an estate, would af ford a considerable degree of pleasure i enly portion of the believer, we shi to him who expected it, although | find that the Holy Spirit produc he would not receive any part of in a considerable degree the san
happiness which he is to receive i the day of the Lord's coming whe his joy shall be full. Of that bli which the believer shall receiv when as a crowned conqueror, 1 enters the pearly gates, and wall the golden streets of the New Jer salem, he receives a share — an i stalment, the very hour he sincere and truly enters into Christ af upon a life of holiness.
W we look f*t the elements of tl bliss which will constitute the hea
what was promised until the time specified. But the promise of heaven and eternal life by the Lord to be iievers at some future time, is far more pleasing to the soul, than the promise of the father to the son in the foregoing illustration. For there is more certainty of the promise be- ing fulfilled and what is promised is of much greator value to beings destined to live for ever as men are. Now, however comforting it might be to the hearts of Christian believ ers to know that if they continue faithful to their solemn vows and Christian principles until death, that they shall then enter upon a glorious scene of existence, in which nothing shall be wanting to fill the large and numerous desires of the soul, and thus complete his bliss, this does not fairly or fully express the happiness ot the Christian. His happinsss is
elements in the Christian here ( earth. Peace, love, knowledge, I and the fellowship of divine and h ly beings are some of the elemen of the happiness of heaven. No these are all enjoyed in some degr here on earth, by those who ha received the gift of the Holy Spir If we take the word joy, th sweet and delightful emotion of tl soul experienced by the adopt child of God, we shall find that it applied, and that properly and a propriately to both heaven and eart David in addressing the Lord, saj "in thy presence is fulness of joy This is that joy of the Lord whi< tlie faithful servant of the Lord w enter into when the Lord approv of him and accepts him. Now j< is one of the fruits of the Ho Spirit. And i.ot only so, but it said that the kingdom of God
COMFORT TO THE RIGHTEOUS.
201
righteousness and peace and joj- i the Holy Ghost." So the joy of |.ie Lord is experienced both in eaven and on earth, and the happi jess of the saints in heaven is simi- |ir to that of the sain is on earth in ind, though not in degree. The irnest of the Spirit then is a share it heaven's own felicity. I How very good God is to his leople. Wnile they are here on arth he brings his blessings down to hem, and thus makes them "sit to- gether in heavenly places in Christ." |\nd when they die, then they are aken up to heaven. So whenever persons become pardoned and con- certed, and receive the Holy Spirit, hey are made partakers of the very )liss of heaven. We do not have to fait until we die to enjoy heaven, L»ut begin to enjoy it in the earnest )f the Spirit, as soon as we receive he Holy Spirit; and this is received mmediately upon our pardon and ionversion. To all that have any ;hing like an appreciative sense of the happiness of heaven, this thought presents the strongest motive for Lhe immediate renunciation of sin ind commencement of a Christian ife, since the commencement of such i life is the beginning of heaven.
J. Q.
For the Visitor.
Sl Word of Comfort to the Righteous.
"And yo now therefore have sorrow, but I will see you again, and your hearts shall re- oice, and your joy no man taketh from you.' 3t. John 16: 22.
The above language fell from the lips of our blessed Lord and Master, ust before he was taken by wicked hands, and crucified, and when he was speaking to his apostles. In
verso 6, ho says, "becauso I have said these things unto you, sorrow hath filled your heart." Then he goes on reasoning with them, until ho comes to tho 22nd verse, and in the last portion of that verse, he says, "but I will see you again, and your heart shall rejoice, and your joy no man taketh from you." What a glorious consolation to the Chris- tian ! We may have troubles and trials and be sorrowful, but our sor- row shall bo turned into joy, and that joy no man can take from us, if we only put our trust in Him, for he is able to keep us. In verse 33 he says, "these things I have spoken unto you that in me ye might have peace. In the world ye shall have tribulation : but be of good cheer, 1 have overcome the world." There- for, beloved brethren and sisters, if we have trouble and trials, on the way, we can still have joy, joy, while in this life, and when our race is ended in this life, we can have, that joy that is unspeakable, and full of glory, where we can be with our blessed Savior and see him as he is; where we can rejoice with all the happy throng, and reign with him throughout the ceaseless ages of a never ending eternity. And now to those that are yet out of tho ark of safety, I would say, do not procrastinate, for you have no lease of your lives. Therefore turn in with the overtures of mercy; make your peace, calling and election sure with your God, before it is forever too late, so that you can have a share of that joy, that no man can take from you. For in verse 20, our Savior says, " The world shall rejoice and the saints shall be sorrowful, but he says our sorrow shall be turned into joy. Therefore, O come
202
THE YOKE OF JESUS.
and journey with us, that you may have a share in that joy, that is un- speakable and full of glory.
J. G. Forest City, Holt Co., Mo.
For the Visitor.
THE YOKE OF JESUS.
"He that taketh not his cross and followeth after me, is not worth}7 of me; and whosoever therefore shall confess me before men him will 1 confess also before my Father which is in Heaven."
We find when Jesus was teaching the people at a certain time, and his mother and his brethren came to the place where he was, and wished to talk with him, one that was there, said to Jesus, '' behold thy mother and thy brethren stand without de- siring to speak with thee;" but he looking towards his disciples, said, " who is my mother and my breth ren ?" He that does the will of my heavenly Father the same is my brother and sister and mother. Let us then labor in the work of Christ, and be engaged in trying to do the will of our heavenly Father, that we may be the brethren of our Lord Jesus Christ. For we see in the Holy Scriptures where it says, " be- hold what manner of love the Father has bestowed upon us that we be called the Sons of God, that we may become the children of God. It is the duty of every one that professes the name of Jesus to labor in his vineyard, to be engaged in the build- ing up of Zion, to admonish and ad- vise with one another in love, and to let our light so shine, manifest- ing to the world a meek and humble spirit, striving to gain or secure for ourselves rest unto our souls, for
u there remaineth a rest for the people of God." And it is said that "eye has not seen, nor ear heard neither hath it entered into the heart of man the things that God hath prepared for them that love him." And if we love God, we will keep his commandments. And I, as one that wishes the salvation of the souls of my fellow men, would in- sist that we be possessed with that meek and humble spirit throughout the Brotherhood; that we put from us or subdue that exalted mind, thai selfish disposition, and not look sc much upon the things of this world and the things of our own, but at the things of others. That is a verj comforting admonition of the apostk Peter, when he says, " Kejoice in-as much as ye are partakers of Chrit's sufferings, that when his glory shal be revealed, ye may be glad alsc with exceeding joy. If ye be re proached for the name of Christ happy are ye." 1 Peter 3 : 13, 14 "Yet if any man suffer as a Chris tian let him not be ashamed but le1 him glorif}7 God on this behalf." 1 Peter 4: 16. We should always fee our dependence upon God, for he n an independent being, exalted fai above all principalities and powers ruling the vast universe from centei to circumference. And we should give ourselves entirely into his hands.
And we should not look upon any thing as our own, not even our lives for God is the preserver of all thing* that ho has created.
Therefore let us at all times b( engaged in devotion to the God o heaven, invoking his blessings upor us. The apostle Paul admonishes us, that we should pray withoul ceasing; and, again, " I would tha'
THE YOKE OF JESUS.
203
men bo tound everywhere praying lifting up holy hands without wrath or doubting." The Savior says that we should love our enemies and do good to them that hate us, and pra}T for those that persecute us. So if we are smitten upon one cheek, we should be humble enough to turn the other also. Some will probably think this is hard to do, but if they will think of the sufferings of Jesus how he endured all things for our good, how he was buffeted, smitten and crowned with the crown of thorns, and yet opened not his mouth, only to pray to his heavenly Father to forgive them, for, said he, they know not what they do.
O, that we could have such a dis position that we could endure the sufferings of this life as meekly and peaceably as our blessed Redeemer did, how much better it would be for us. If the world was clothed with such humility, we would then be rid of all troubles, of wars and disputing, of difficulties, all would be peace and harmony. Brethren and sisters, let us take upon us the yoke of Jesus and try to find that rest unto our souls, which he has promised us. The following are wholesome admonitions: "Follow peace with all men, and holiness without which no man shall see the Lord." Heb. 12: 14. ''Looking di- ligently lest any man fail of* the grace of God,. lest any root ot bitter- ness, springing up trouble you, and thereby man) be defiled." Heb. 12 : 15. We sec many mockers in our days who are pointing at us the finger of scorn, but this should not discourage us, but it should only bring to our minds the sufferings of our Savior for us. And if he suffered us, we should be willing to suffer
for him. We see in the writing of the apostle Jude, where lie speaks of those that corrupts themselves, and says, " woo unto them ! for they have gave gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Korah. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear : clouds they are without water, carried about of wind, trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars to whom is reserved the blackness of dark- ness for ever," verses 11 — 13. Then he reminds us of the words which were spoken before of the apostles of our Lord Jesus Christ, and says, " that they told you there should be mockers in the last time who should walk after their own ungodly lusts. These be they who separate them- selves, sensual having not the spirit. But ye, beloved, building up your- selves in your most holy faith, pray- ing in the Holy Ghost, keep your- selves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life," (verses 17 — 21.) Here we see a fearful look- ing for with those that fear not God and obey not the gospel of our Lord Jesus Christ. But, on the other hand, we see eternal life promised to the righteous, those that take upon them the yoke of Jesus. They shall find rest unto their souls. Some wili tell us that many of these little things is not necessary to be observed. But beloved, we see where the adversary of souls was trying to tempt our blessed Savior, that he said unto the tempter, that
204
THE YOKE OF JESUS.
it is written, that " man shall not live by bread alone but by every word that proceedeth out of the mouth of God." From this and many other like instances, we find that it is needful for us to be obedient to the whole of God's word, and not only to a part of it. such as bo its our carnal minds. We must deny ourselves, and take ap the cross, and follow our Lord Jesus Christ through evil as well as good report.'' Hence we must take upon us the yoke of Jesus, that we may find rest unto our souls.
Dear reader, we should endeavor to be led by the Spirit, for Paul tells us that "they that are after the flesh do mind the things of the flesh ; but they that are after the spirit, the things of the spirit. For to be carnally minded is death, but to be spiritually minded is life and peace." " Let no man deceive you with vain words, for because of these things cometh the wrath of God upon the children of disobedi ence. Be not ye therefore partakers with them." Let us then take heed here to the advice of the apostle, and come out from the world, and be a separate people, walking in the toot steps of our Lord Jesus Christ in all things, and not be deceived, for there are many false teachers gone out into the world, and if pos- sible they would deceive the very elect of God. There are also many temptations thrown in our way, but beloved, we have some consolation promised in the word of God, in this that " we shall not be tempted above that we are able to bear." Thanks be to God that he has given us the power to overcome the devil with all his temptations that he can invent, if we will only work with
the proper instrument which he has given to us, which is the word of the living God, " the sword of the Spirit." Therefore, brethren, let us take the word for the man of our counsel, and endure all things for Christ's sake, since he suffered, bled and died for us that we might live, The apostle Peter says: " Blessed be the God and Father of our Lord Jesus Christ which according to hit abundant mercy had begotten us again unto a lively hope by the re- surrection of Jesus Christ from the dead, to an inheritance incorruptible undefiled and that fadeth not away reserved in heaven for you." 1 Pet. 1 : 3, 4. Our Savior tells us, that he is " the way, the truth and the life, and that no man cometh unto the Father but by him/' Hence we must take upon us the yoke of Je- sus, and learn of him who is meek and lowly in heart And if we do these things, we shall find rest unto our souls. " If any man serve me," says Jesus, " let him follow me ; and wheie I am there shall also my ser- vant be; if any man serve me him will my Father honor " John 12 : 26 Here our blessed Redeemer has pro mised that if we will serve him, that his heavenly Father will honor us, and if we can ^ain honor from God, our heavenly Father, how far super- ior is this honor to that of mortal man which so many people are striving after. If they can only at- tain to a high station in the world, and in the estimation of men, this is all they desire.
.But let the man who wishes to be happy in eternity, not strive after the honors and wealth of this world only, which will pass away, but let him serve the Lord Jesus Christ. The christian man must be a ser-
prim;.
205
vant, he must be obedient to tbe laws of God. And if bo, then he must suffer with Christ. Then, dear reader, take upon you the yoke ot Jesus, and learn of him, for he says, "I am mock and lowly in heart; and ye tshall find rest unto your souls. For my yoke is easy and my burden is light."
" In him I hope, in hiin I trust, His bleeding cross is all my boast; In long array a num'rous host, Awake my soul, or thou art lost.
Perfect thro suff'rings may it be, Savior made perfeet thus for me; I bow, I kiss, I bless the rod, That brings me nearer to my God."
A. S. M.
Boons Mill, Franklin Co., Va.
(Selected for the Visitor.)
PRIDE.
Pride is inordinate aud unreasonable self-esteem, attended with insolence and rude treatment of others. It is a high and unreasonable opinion that a poor little contracted soul entertains of itself It manifests itself, in self praise; adorn- ing of the person, &c. To cultivate a proud spirit is exceedingly unreasonable. Seneca says: "If we could trace our descent we should find all slaves come from princes, and princes from slaves. To be proud in knowledge is to be blind in the light; to be proud of virtue is to poison ourselves with the antidote; to be proud of authority is to make our rise our downfall."
Pride is sometimes confounded with dignity, when in reality there is but a , slight resemblance between the two» Some men stand upon what they call dignity, when in fact it is nothing but pomposity. Poor mistaken souls, how meanly they appear in the eyes of in- elligent men simply ridiculous. Pride
is at the bottom of all such false digni- ty. There is a true dignity that some men have. It is not the dignity of of- fice or position, but a right heart and correct principle, connected with humi- lity and honesty. There is nothing that exhibits greater weakness in man than a false dignity. In the estimation of an intelligent man, it is a mere sham, a floating cloud without rain. Nearly all these over-worked dignitaries are cold- blooded, severe, uncharitable, unsociable,, tyrannical, self-willed men.
But I had not intended to write about dignity but pride, but as a false dignity is one of the developeraents of a proud heart, I may be excused. I had intended to speak more particularly of pride, as it is seen in the Church. And here there is danger of a collision, but no matter, let it come. Pride is ruining the Church of Christ, and if it is not soon arrested in some way or other, the' angel of God may write upon the pulpit, Ichabod.
It may be said, that there is no sin in wearing fashionable apparel. This may be true under certain circumstances. It may be not a sin perhaps, to wear a fashionable coat, but when there is a disposition in the heart to follow the various fashions as they come up, there is very good evidence to believe that the heart is not right. God says that we must not be conformed to this world, and if following the fashions and max- ims of the world, is not conforming thereto, I know not how it is possible to do so. Or where there is a desire to follow the fashions, without the means to do so, there is the conformity of the heart to the world. The spirit of pride is from the devil, and no mistake, and all who are proud at heart are of the devil. I know there are many apologies for fashion, both in and out of the pul- pit, this, however, is no argument in
206
A WONDERFUL INSTITUTION.
favor of it, for the devil can get up an apology for every vice, no matter. how wicked it may be. We have the Bible, and whatever conflicts with the letter and spirit of God's word, is sin. God's word most positively forbids the wearing of jewelry and costly apparel, but the devil says, it is no 3in. Which shall we believe, God, or the devil?
If we go into the Church, we will find every abominable fashion, tolerated that is to be found anywhere. Who will deny this? And the preacher, to whom the care of these souls is com- mitted, is too much of a coward to re- buke it. And in some instances, he has no ground to go upon, for he is proud and stiff, as Satan wants him to be. Now, if this is not conforming to the world, then there is no such thing. Let the preacher ask his congregation for a collection for some benevolent cause, and they have but little to give. Why? They tell you that things are so high that they cannot afford it. This is their plea. But it is false Things are up to be sure, but many spend their money for fashion's sake, and thus they will
stirring in their graves, the sea is rolling its millions to the shore; the living are being changed, the sun is folding up its light, and the moon is hanging in blood. The earth is trembling, and a voice breaks upon the ear. There shall be no more time. Eternity has set in — a dreadful word. He cometh, and all his holy angels are with him. Gather up your jewelry and costly apparel, gather it up quick! the world is on fire, and it may be consumed. Go. The Judge calls you. Horror of horrors — your drapery falls off — your soul. 0, God ! What lamentations! At the shrine of fashion you have paid your devotion. It is all over. Past — gone ! None but the pure in heart shall see God. Lost, and why ! You were proud. Be not deceived j God is not mocked, what, soever a man soweth that shall he also reap.
A WONDERFUL INSTITUTION.
While during the past twelvemonth the political and religious world has been let the cause of Christ suffer to gratify I discussing the relative advantages and their wicked pride. ! disadvantages of religion being allied
Take the amount of money spent by members of the church in America an- nually, for rings, breast pins, earrings, feathers, perfumery, powder, artificials,
with the State, it may not be out of place to look at the doings during the same period of Mr. George Mueller in connection with his " Scriptural Knowl-
&c, and it would support a thousand j edge Institution for Home and Abroad." missionaries in foreign fields. But what j The orphanages in connection with this is the use, the people will do as they institution, situated on Ashley Down,
please anyhow, and I will only get ene- mies by meddling with it. I presume, that I had better not interfere with it.
Bristol, constitute, without doubt, the most wonderful work that has been ac- complished in modern times. In 1834
But listen just a moment. The end is Mr. George Mueller, a German refugee, coming. The judgmeut of the last day j conceived the idea of founding an in- is near at hand. God shall bring every stitution for orphan children. A house
work into judgment, with every secret thing, whether it be good or evil. Pre- pare to meet thy God. Hark ! the trumpet is sounding and the dead are
was taken in one of the streets of Bris- tol, then a second, and a third. The institution flourished, and to accomodate the numerous orphans sent, it was found
A WONDERFUL INSTITUTION.
207
necessary to erect an asylum. Now there are no less than five buildings! erected, costing more than £110,000. They are of plain, but neat architecture, and will accomodate more than 2000 j children. Hitherto, the total sum that has been entrusted to Mr. Mueller since the 5th March, 1834, is over £430,000 But perhaps the most wonderful feature in connection with the institution is the fact that funds have invariably come in as they have been wanted. No indivi- dual is asked for a penny. Mr. Mueller is a man of faith and prayer, and, look- ing upon himself as simply a " steward" of the Lord, devotes himself, heart and soul, to the carrying on the work en- trusted to him. So retiring is he in his manner, and so taken up with his gigan- tic work, that he is seldom seen in pub- lic, never upon the public platform, and consequently his name to those who are not familiar with his work is unknown. Children are received at Ashley Down Orphanages from all parts of the civil- ized world. Mr. Mueller has recently issued his Brief Narrative of Facts, in which he says: "The almost universal complaint of religious institutions and societies is the want of funds; but as to ourselves, we state joyfully to the praise of the Lord, that through Him, our patron, we not only have had enough, but have abounded, though the expenses of the last three years amounted alto gether to £113,£22. With regard to pecuniary supplies, I have, simply in answer to prayer, and without applica- tion to any one, obtained for this work £430,000/' With this money nearly 17,000 children from all parts of Eng- land, Scotland and Ireland have been taught in the various schools ; 95,000 copies of the Bible and New Testament, and about 30,000 smaller portions of the Holy Scriptures, in various lan- guages, have been circulated; as have
also 33,000,000 of tracts. Mr. Mueller then gives specimens of the many letters he has received, enclosing sums for the support of the orphans. Money is sent not only from all parts of the country, but from all parts of the world : India, Penang, Spain, France, New Zealand, South America, United States, &c. We have only space to enumerate a few of the items. From Lincolnshire, on Oc- tober 8th, £50, "as a thank-offering for an enormous crop of wheat;" October 14, "£20 from Glasgow for missions, £50 for the orphans, and £5 for myself;" Oct. 22, £1, 7s, 6d from London, with a note stating that a young man who had just been married, dedicated his first week's earnings to the service of God. From Liverpool comes £20, 11 saved in one year by not smoking ci- gars." From Suffolk £5, being Is a sack on the first 100 sacks of wheat off
the farm. £2, as a "thank-offering
for a safe return from a long voyage;" and £500 from Canada were received on the last dap of 1868. Here are three singular donations from Scotland: £1, 10s, the produce of a peach tree; 7s, 6d, the produce of a cherry tree ; and £l from the "Orphan's Beehive." From a meeting room at Kendall, £31, lis, 6d. On November 19, from Toba- go £5, the produce of the sale of 1,000 cocoa nuts, in remembrance of a visit to the orphan houses, "X. Y. Z." sends £1, lis, 6d, "instead of going to a public dinner," and Mr. Mueller points out that with this sum more than 100 orphans were provided with a dinner. On October 3, from Scotland came £500,
with "£1 for Mrs. C , and £15 for
myself." In 1859 one poor cripple be- gan giving £d a day to the institution, and in eight years her little business so flourished that she increased her contri- butions to Is a-day. On February 19, Mr. Mueller says : " I had just portioned
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THE HOLY SALUTATION.
out £517 for missionaries laboring in the expenses there remain now in hand,
China, India, and the Cape of Good Hope, and £63 for the orphans. When I came home in the evening I found a check for £500 from the neighborhood of London, £25 from Norwich, and £8 from Louth." An idea of the large sums Mr. Mueller sometimes receives may be gathered from his statement — "I have had donations not only of £1000 and £2000, but even of £3,000, £4,000, £5,000, £7,000, yea, 8,000 guineas at one time." Besides money, the contributions of valuables and other articles are equally numerous. On No- vember 3, a lady at Edinburgh, " feel- ing deeply interested in the work," and having no money, sends a large gold chain, while from Gloucester came 702 children's knives and forks, and other cutlery for furnishing the whole of one of the buildings. From "A. Z." on December 10, a silver teapot and thirty- nine other articles, all of silver. De- cember 11, an old five-guinea piece from New Zealand; from two Christian friends at Birkenhead two gold pins set with amethysts, a gold brooch set with tur- quoises, and a gold ring set with bril- liants and two rubies. Some warm- hearted soul sent, on the 14th December last, u twelve boxes of raisins aDd a barrel of currants tor the Christmas puddings, and £10 for the flour." — Hundreds of pairs of stockings, socks, and clothing of all descriptions come one day, while the next we find New- Zealand sending some Indian rice paper, some ivory chessmen, Indian pictures, and a gold watch. In short, there is scarcely an article of jewelry or orna- ment of value that has not been dis- carded by some well-wisher to the poor orphan, and forwarded to Mr. Mueller. In ninety-nine cases out of a hundred Mr. Mueller is ignorant of the real name of the donor. After meeting all
as balances, £805, 6s, 5d on the school and mission fund; £11,384, 15s, 4Jd on the orphan fund ; and on the build- ing fund, £7,826, 3s, 2-Jd. — London Rock
For the Visitor.
THE HOLY SALUTATION.
The Savior, during his incarna- tion here upon earth, practiced all the church ordinances of the chris- tian church : otherwise he would not be the " way" &c. There is not any thing belonging unto the church in this 19th century but what Christ and his disciples prac ticed. It might perhaps be said, they did not practice the Holy Sal- utation ; but there are very strong indications that they did practice it. The Savior accused Simon the Phar- isee for not giving him a kiss. Ju- das could not have used strategem- in kissing the Savior, if it bad not been a practice with them. The Holy Salutation is five times com- manded in the New Testament.
Romans 16 : 16. Salute one an- other with an holy kiss.
1 Cor. 16: 20. Greet ye one an- other with an holy kiss.
2 Cor. 13 : 12. Greet one anoth- er with an holy kiss.
1 Thess. 5: 26. Greet all the brethren with an holy kiss.
1 Peter 5 : 14. Greet ye one an- other with a kiss of charity.
This certainly makes it binding upon christians to observe it. Now the question arises, when, and how often must this holy commandment be observed? It may be said, it is not positively decided in the word : but there certainly is reasonable light in the word when it is to be
SEL1--RKLIANCE.
200
observed. Paul Bays, "as many 6f
you us have been baptized into Christ have put on Christ." Simi- lar 8 Tiptures might be produced to prove that baptism is the initiating
ordinance into the church militant ■ -pie-nth* the church first claims the person a member at baptism. Here then in the flowing stream two members for the first time meet together. Now the Holy Saluta tion can very consistently be ob served; therefore it then should be observed. Should he that adminis ters baptism consider it inexpedient then I deem it advisable that those of her own sex, awaiting her return from the water, should be instru mental in fulfilling this important command. Again, this command- ment is not written to individuals, but to the different branches of the church. At our communion meet- ings the church is convened, there- fore it is in duty bound to observe this commandment, as well as any other commandment. In the 13th chapter of John, 34th verse, we find the commandment of love very closely connected with feetwashing and the Lord's supper. The Holy Salutation is the strongest token of love that can be imagined. For illustration, we will consider that a number of children are enjoying themselves together- should their ve toward each other cause them kiss each other, this would be kely to attract the attention of hose present. And should this ken of love be repeated a few imes, those present would likely emark, see how they love each ther. Consequently the Holy Sal- tation is the strongest fulfillment f -■ A new commandment I give nto you that ye love one another."
Therefore our communion season is
one of the precise times that this commandment should be observed. You see, brethren, the order that we observe (which is the order of the brethren of old ) harmonizes with the light of divine revelation. When members meet in a business capacity, it does not seem to be so binding; but when we meet for re ligious purposes, our object should be to dc the commandments.
There is a medium between two extremes which is always our safest course to pursue. Our good is not to be evil spoken of, and we are not to be ashamed of Jesus. Therefore when our brethren meet under va- rious circumstances, at home, or abroad, I will have to leave it to their candid discretion. " Blessed are they that do his command- ments." May the Lord help us to do so is the desire of your unworthy servant.
Adam Beelman.
DilUburg, Pa.
For the Visitor.
SELF-RELIANCE.
TO YOUNG MINISTERING BRETHREN.
While we admire a certain degree of modesty on the part of young preachers, yet there must be like- wise a sufficiency of self-reliance in every young minister in order for him to successfully prosecute his mission, and fill his office efficiently and profitably to the church.
Every young speaker should in the very beginning of his labors in the ministry, try (under God) to be somewhat self-reliant, and not to depend on others to do that for him which he is able to do for him-
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SELF-RELIAISCE.
self ( both in a spiritual and tempo- ral point of view ) without trying to be some one else be himself and not another. I often hear brethren say that if they had the gifts of such an one, they would not be so much discouraged, &c. By envying and trying to imitate others we will not only neglect to improve the gift that God has given us, but we will keep our gift unimproved, and will be borrowing from others.
Much prayer and deep meditation is necessary to usefulness. Rely on God and yourselves. Study the word of God well, and try to have a well stored mind of useful knowl- edge and try to communicate it in that easy way and manner and nat ural gestures with which God has blessed us severally with. In short, try to be yourself and nobody else.
As you cannot strengthen your own muscles and sinews by looking at the brawny smith pounding the hot iron on the anvil, no more can you train, strengthen, and develop your reasoning faculties by try ingto imitate your more able brethren in delivering their discourses. There- fore a certain degree of self-reliance is necessary.
We are assured that whosoever shall give a cup of cold water to the needy, shall in no wise lose his re- ward. But the reward, let it be re- membered, will be in proportion to the effort which the gift may have cost, and the purity of the motives which actuated it. If the cup was at hand, the spring at the door, the re- cipient a person of consequence, and no effort or sacrifice required to per- form the act, the mere giving will make no impression on the moral nature of the giver and the prom- ised reward will be in a great meas-
ure, if not entirely lost. But if the well be deep, the day sultry, your- self weary, your own inclinations or interests calling you elsewhere; and if, in addition to this, the little one who is asking the cup of cold water be not only little, but despised; if under these circumstances 3 ou let down the bucket to the very bot- tom, and sweating with the effort of drawing up the life giving bever age you hand it to the suffering one, then surely the reward will come quickly to your own soul.
By such a ministration you will experience the pleasure which a good action performed from unself- ish motives alwTays brings. The benevolent affections of your own heart will expand and you become qualified for a higher and nobler sphere, and greater enjoyment. Be assured then that a proper degree of self-reliance is essential to happiness in time and in eternity.
Let me caution you, however, that we may go to extremes in this, as well as in other matters, and be- come arrogant or egotistic. And while I expect you to attain to the one, I warn you to shun the other. Self-reliance and modesty are ele- ments of a christian ; they are twin virtues, both growing on the samo stem, each adorning the other.
And again ; if a }'Oung brother oil; even capacities and acquirement starts out assuming to bo nothing but what he really is, making n large pretensions, but endeavorin modestly to labor in his sphere anl calling, making no large pretei sions, a discriminating public ar the church will always give hi credit for all he deserves.
Be self-reliant without being an« gant or egotistical : be modest will
THE SAINTS' REST.
211
out becoming unduly compliant. Cultivate all the christian gnces as our elder brother Paul enumerates them. The more we cultivate all the christian graces as God gives us light, the more self reliant we will become to be. And let our christian motto be, Onward and upward — '« Holiness to the Lord."
G. K. Baker. Altoona. Iowa.
For the Visitor.
THE SAINTS' REST.
" And I heard a voice from heaven saying unto me, write, blessed are the dead which die in the Lord, from hence forth, yea saith the spirit, they may rest from their labors and their work8 do follow them/' Rev. 14: 13.
These words are true of all genuine Christians who keep the commandments of God and the faith of Jesus. They who serve the Lord in all his appointed ways, through evil as well as good re- port, though troubled on every side, yet not distressed, persecuted, yet not for saken, cast down, yet not destroyed. Id death shall be said, rest from your la- bors your works shall follow you. Those who do not labor in the service of the Lord, shall not obtain rest. But a cer- tain fearful looking for of judgment, and fiery indignation which shall devour the adversary. Let us labor, therefore, to enter into that rest which remaineth for the people of God. Faithful and ! true is he who has promised a cessation [from labor. All who labor in his vine kard shall finally rest, and that which |;they have labored for, shall follow them I — a most glorious reward — everlasting
ife. For "he that soweth to the spirit shall of the spirit reap life everlasting."
^or " God is not unrighteous to forget
your labor and work of love which yc have shewed toward his name in that ye have uiiuistered to the saints. Our beneficence If forgotten on earth shall be remembered for us in heaven. Their care and toil shall end ; the voice of weeping shall never be heard ; death can not enter the City of God, nor sin, nor fear. The parting hour never comes. Families who meet in heaven, shall live together forever. Earth has no sorrows which heaven cannot heal. For the Lamb of God which is in the midst of the throne shall feed them, and shall lead them unto living fountains of wa- ters 'j and God shall wipe away all tears from their eyes. Eye hath not seen, ear hath not heard, what God has pre- pared for them that love him.
" Blessed is the man that walketh not in the counsel of the wicked, nor standeth in the way of sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord, and in his law doeth he medidate day and night. An i he shall be like a tree planted by the rivers of water that bringeth forth his fruit 'in his season, his leaf also shall not whither, and whatsoever he does shall prosper. The ungodly are not so, but are like the chaff which the wind driveth away. Therefore the ungodly shall not stand in the judgment nor sinners in the con- gregation of the righteous. For the Lord knoweth the way of the righteous, but the way of the ungodly shall per- ish." The wicked are like the troubled sea when it cannot rest, whose waters cast up mire and dirt. There is no peace saith my God to the wicked.
Sure as the truth shall last,
To Zion shall be given,
The brightest glories earth can yield,
And brighter bliss of* heaven.
Jacob Hilderbrand.
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ACCURACY OF THE BIBLE.
SMALL THINGS.
"It is of small things that great life is made up."
Little words, not eloquent speech- es nor sermons; little deeds, not miracles nor battles, nor one great act or mighty martyrdom, tnaUe up the true christian life. The little constant sunbeam, not the light ning; the waters of Siloah, "that go softly"' on their meek mission of refreshment; not the waters of the river "great and mighty," rushing down in torrent, noise, and force, are the true symbols of a holy life.
The avoidance ot little evils, little sins, little inconsistencies, little weaknesses, little follies, little indis- cretions and imprudences, little foi- bles, indulgences of the flesh, little acts of indolence, of indecision, slovenliness, or cowardice, little equivocations or abberrations from high integrity, little bits of world liness and gayety, little indifferen- ces to the feelings or wishes of oth ere, little outbreaks of temper and crossness, or selfisness, or vanity; the avoidance of such things as these goes far to make up at least the negative beauty of a holy life.
And then, attention to the little duties of the day and hour, in pub- lic transactions, or private dealings, or family arrangements; to the lit- tle words and tones, little benevo- lences, or forbearances, or tender- nesses; little self denials, self- restraints, and self thoughtfulness ; little plans of quiet kindness and thoughtful consideration for others; punctuality and method, and true aim in the ordering each day — these are the active developments of holy life, the rich and divine mosaics of which it is composed.
What makes yon green hill so
beautiful? Not the outstanding peak or stately elm, but the bright sward which closes its slopes, com- posed of innumerable blades of 'grass. It is of small things that a great life is made up; and he who will acknowledge no life as great save that which is built up of great things, will find little in Bible char- acters to admire or copy. — Selected
Astonishing Accuracy of the Bible.
An astonishing feature of the word of God is, that notwithstand- ing the time at which its composi- tions were written, and the multi- tude of the topics to which it al- ludes, there is not one physical error, not one assertion or allusion dis- proved by the progress of modern science.
None of those mistakes which the science of each succeeding age dis- covered in the books of the prece- ding; above all, none of those absurdities which modern astrono- my indicates in such great numbers in the writings of the ancients, in their philosophy, and even in the finest pages of the fathers of* the church, not one of those errors is to be found in any of our sacred books. Nothing there will ever contradict that which, after so many ages, the investigations of the learned would have been able to reveal to us on the state of our globe, or on that of the heavens.
Peruse with care our Scriptures, from one end to the other, to find such spot; and whilst you apply yourself to this examination, re
member that it is a book whicl speaks of everything, which de scribes nature, which recites if
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IMMORTALITY THE SOUL'S DEMAND.
213
creation, which tells us of the water, of the atmosphere, of the
mountains, of the animals, and of the plants. It is a book which teaches us the first revolutions of the world, and which also foretells its last; it recounts them in the sublimest strains of poetry, and it chants them in the charms of glow ing song.
It is a book which is full of orien tal raptures, elevation, variety, and boldness. It -is a book which speaks of the earth and things visible. It is a book which nearly fifty writers, of every degree of cultivation, of every condition, and living through the course of fifteen hundred years, have concurred to make. It is a book which was written in the center of Asia, in the sands of Ara- bia, and in the deserts of Judah, in the courts of the temple of the Jews, in the music schools of the prophets of Bethel and of Jericho, in the sumptuous palaces of Baby- lon, and the idolatrous banks of Chebar, and finally in the center of the western civilization, in the midst of the Jews and of their ig norance, in the midst of polytheism and its idols, as also in the bosom of pantheism and of its sad philosophy. It is a book whose first writer had been forty years a pupil of the ma- gicians of Egypt, in whose opinion the sun, the stars, and the elements, were endowed with intelligence, re- acted on the elements, and governed the world by a perpetual alluvium.
It is a book whose first writer preceded, by more than nine hun- dred years, the most ancient philos- ophers of ancient Greece and Asia, the Zaiucses and the Pythagoras, the Zenophons and the Confuciuses. It is a book which carries its narra-
tions even to the hierarchies oi angels, even to the most distant epoch of the future, and the glorious scenes of the la*st day.
Well, search among its fifty au- thors, search among its sixty six books, its 1189 chapters, and its 31,173 ver.-es; search for any one of thousand errors which the an- cients and the moderns committed; when they speak of the heavens, or of the earth, of their revolutions, of the elements, search, but you will find none. — Selected.
IMMORTALITY THE SOUL'S DE- MAND.
BY THE REV. N. ANDERSON PRINCE.
The truth is undeniable that the soul, in its normal state, seeks for something higher than earth. It plumes its wings for immortality. Riches in any degree of abundance aDd variety do not neces sarily enrich the soul. They may be used, and should be, to give it power to move freely and righteously; but they often have the effect to fetter, to corrupt and degrade it. The uniform testimony of all who have tried them most fully is, that they cannot meet the soul's ne- cessity. They can no more feed the soul than mere husks the body. The reason is obvious. They are not fitted to this end. They can be employed as helps to furnish truth, the natural ali- ment of the soul. They can be made serviceable in advancing the best in- terests of humanity. But they can only minister as means, not directly, but in- directly, to the highest department of our nature. We can not rest in them. We cannot have safety in them. So it comes to pass most frequently that when men have inordinately sought affluence,
214
FAVORABLE NOTICE OF THE BRETHREN.
and have obtained it, they have obtained ! with it bitter disappointment — often-' times extreme wretchedness. The soul 18 not and will not be thus satisfied. In regard to it, all the sweat, the toil and the suffering for wealth are vain. There has been an entire failure to meet its' greatest, its most urgent need. What! interpretation is to be put upon this? Is it not evident that the soul has in some way been cheated of its rights ? That it cries out from its very depths for something more? For that which hath lift? When having used all the various methods which wealth can furn- ish, with the hope of deriving some permanent satisfaction therefrom, it fails, and in disgust recoils up^n itself, or asks for something better and nobler, what is this but a strong preintimation of im- mortality ? It is an effect greatly to be desired, that where too much reliance upon worldly supports has existed, there should arise in the mind such a sense of the insufficiency of these as to lead it to look up and sigh for deliverance and the life to come. It is a grand reaction of our spiritual nature against the im- posing upon it of burdens it cannot en- dure. It is a most solemn and dignified protest of the soul itself against the effort to enslave to a degrading lust the energies that should ever act freely and heavenward. When it looks upon trea- sures accumulated by years of toil, and perhaps by questionable methods, and reflects upon its own destitution, its lack of light, of power to achieve great good, upon its solitude and wretchedness, it has been demonstrating to some extent its own worth, its immortality. In its moments of reflection, when all its toil- ings are reviewed in the light of reason and of conscience, in its tentative efforts to reach out for that which is superior to and beyond worldly employments, it impressively declares that it hath found
no resting-place here. It utters its de- sires for a home beyond the vanities, the corruptions, and the decays of earth.
Ye, then, that are full of unrest, and discontent with the perishable, consider that through faith in Jesus ye may have redemption, and a seraph's wing, a ser- aph's ken, a seraph's power, a seraph's love, a seraph's glory. Jesus has thrown wide open the gates to a blissful immor- tality. He floods the world with the outstreaming light. He has bridged heaven and earth, and all who will may pass on His name to the possession of His unsearchable riches. No Argosy that ever sailed the Indian Ocean, bear- ing right onward with wide-spread and gilded wing^ to its far distant heaven, carried wealth at all comparable to that wherewith Jesus, the Creator of all things, offers to endow you, and to send you forward to the light, the purity and the beatitudes of His heavenly kingdom. You would await with feverish anxiety the appearance of the bark laden with your earthly hopes. You would almost worship the light, that should first re- veal her to your intense gaze; and much more should you hail the coming of the King of heaven to make you an heir of its boundless glories and unending blessedness with the outbursting joy of a freed and jubilant spirit. What price can you set upon the soul which God hath stamped with the broad seal of im- mortality, and to redeem which Jesus died? — The Christian Union.
A Favorable Notice of our Brother- hood.
The following notice of our Fraterni- ty is given in the Record of Christian Work, a publication of the Young Men's Christian Association, published in Phi- ladelphia. Through a want of a better
OUR LATE ANNUAL MEETING.
215
knowledge of our practices, the writer confounds our lovefeasts with our An- nual Meeting. It is the latter that is atteuded by delegates, and not the former:
•''The Puukards in this country date luck to 1720, when a small colony set- tled in Germantown, near this city. They believe in the doctrine of the Trinity, the inspiration of the Scriptures, and the evangelical view of the Atonement. Their distinguishing tenets are triune immersion, and the ordinance of feet- washing. They will not bear arms or appeal to civil courts in matters of dis pute. Their preachers are chosan by lot, and receive no pay for their services. Not a few of them hold to the final re- storation of all mankind. They keep no church records, so that their exact membership is unknown. They probably represent a population of 150,000. They are especially strong in the interior of this State, where they are known for their simplicity of manners and correct deportment. Their annual meetings, or " Liebesmahle," are attended by dele- gates from all parts of the United States."
FOUR IMPOSSIBLE THINGS.
First, to escape trouble by running away from duty. Jonah once made the experiment; but soon found himself where all his imitators will in the end find themselves. Therefore, manfully meet and overcome the difficulties and trials to which the post assigned you by God's providence exposes you.
Second, to become a Christian of strength and maturity without under- going severe trials. What fire is to gold, that is affliction to the believer. It burns up the dross, and makes the gold shine forth with unalloyed lustre.
Third, to form an independent char- acter except when thrown upon their own resources The oak in the middle of the forest, which is surrounded on every side by trees that shelter and shade it, runs up tall and sickly; put it away from its protectors, and the. first blast will overturn it.
But the same tree, growiug in the open field, where it is continually beat upon by the tempest, becomes its own protector. So the man who is compelled to rely on his own resources forms an independence of character to which he could not otherwise have attained.
Fourth, to be a growing man when you look to your post for influence, in- stead of bringing influence to your post. Therefore, prefer rather to climb up hill with difficulty, than to roll down with inglorious ease.
OUR LATE ANNUAL MEETING IN IOWA.
This gathering of brethren from the different parts of the brother- hood, as is common on such occa- sions, was large. It was held in one of our new states, that of Iowa, in which such a meeting was never be- fore held. This is the first time our great tent, commonly an appendage of the meeting, was ever carried west of the Mississippi river. This is suggestive. The beautiful pro- phecy of Isaiah presents itself to the mind, awakening gratitude to God for his blessing upon the gospel of the kingdom, in making it success- ful in winning souls to Christ. " En- large the place of thy tent, and let them stretch forth the curtains of thine habitations : spare not, lengthen thy cords, and strengthen thy stakes; for thou shalt break forth on the right hand and on the left; and the
21(5
OUR LATE ANNUAL MEETING.
Beed shall inherit the Gentiles, and ; make the desolate cities to be in-: habited." Oh. 54: 2, 3.
Since the time our persecuted brethren landed at Philadelphia, the ''place of our tent" has indeed been [ '•enlarged." The brotherhood hasj extended to the north and to the south, to the east and to the west And if our growth has not been as rapid, or if we have not carried our conquests as far as would be desir- ; able, still considerable has been ac- complished, and this should be an encouragement for furthet effort. And what has been gained, has not been gained without labor, sacrifice and suffering. These are all still ?pary, in accomplishing the work j of the Lord.
Our ancient brethren did much,; bat they left much for us to do.' Respect for their memories, fidelity' to our principles, and faithfulness to' our Lord, powerfully appeal to usi to labor with untiring energy to! gather into the church, and through the church into heaven, the souls for whom Christ died. Warm at- tachment to the church is a com- mendable trait in the Christian character. A desire to attend our Annual Councils, at which our breth- ren meet to labor for the peace and purity of the church, is an indica- tion of such an attachment.
The different parts of the brother- hood were pretty fairly represented in the Meeting in Iowa. The occa- sion afforded Christian friends who had 'been long separated from one another, an opportunity of meeting again, and of renewing their ac- quaintance and friendship, and many availed themselves of the opportuni- ty. It was a pleasant season, and we cannot but think that the Chris-
tian hearts present were drawn closer together, and made to beat more in harmony with the great heart of Jesus which was not only ready at all times to shed a tear of sympathy with the suffering, but was also ready to pour out its last drop of blood for the guilty.
The brethren in Black Hawk Co., Iowa, with whom the meeting was held extended to their brethren from a distance a hearty welcome. Every thing was done that could be done to make their guests comfortable. A considerable number of brethren live near the place of meeting, thus affording accomodations for a large number of persons.
The brethren where the meeting was held have a large meeting-house, with a basement story. To the house was attached a large tent. These aftorded good facilities for the council and also for the boarding. The order throughout the meeting was very good. The place of meet- ing was in a large prairie. And had the weather been very warm, the heat would have been oppressive. But after Sunday, the weather turn- ed cool, and it continued very pleas- ant while the meeting lasted. There had been a rain just before the time of the meeting, and there was no annoyance from dust. Every thing in the outer world around was con- ducive to our comtort.
In the public council, there was much unanimity of sentiment, and still more good feeling manifested. But little occurred to wound the feelings of any. The principles we profess, many of the practices which we observe, and the namo brethren, which we prefer applied to our fra- ternity, should exert a constraining influence upon us, and prevent us
OUR LATE ANNUAL MKKTINC
'217
from using- hard words or offensive language when discussing subjects upon which a difference of sentiment obtains. More watchfulness in this direction would be crowned with blessings to the brethren, and honor to the cause of truth which we claim to be defending.
There wrere subjects before the Council which had been before pre- vious Councils, and upon which brethren are known to differ in senti- ment. More or less regard was shown by brethren that differ, to each other's judgment and senti ment. This should be so, and where the gospel exerts an influence, it will be so. Upon the doctrines and or- dinances of the gospel, or what may justly be termed the faith of the gospel, there is a remarkable unan- imity of sentiment among us. And it is necessary that it should be so in the church of Christ, and were it otherwise, there would be a serious fault among us. But upon points incidentally alluded to in the Scrip- tures, or of an inferential character, a difference of opinion will be likely to obtain. And when humble, faith- ful, and intelligent brethren differ in their judgments upon a subject of the character just referred to — a suhject upon which we have no "thus saith the Lord" to settle its moral character, great forbearance and charity should be exercised one toward another, as those on the one side are as likely to be eorrect as those on the other. And when in- vestigating things even of this char- acter, we should be very candid, sin- cere, and prayerful, that we may be as much alike as possible in all things.
The brethren sometimes feel dis- appointed when they read the Min-
utes of our Annual Meeting that the decisions are not more positive and satisfactory. The brethren on whom the labor principally devolves, would gladly make the decisions more positive if they had sufficient authority to do so; they would also make them satisfactory to all if they could do so. But the brethren should remember that there are different and conflicting opinions to bo met, and that the decisions that are satisfactory to some, would not be satisfactory to others. The brethren therefore endeavor to give the safest advice, and that which will, upon the whole, agree best with the spirit of the gospel. We refer to subjects upon which we have no positive and plain scriptural testimony. We are to guard on the one hand against doing any thing to offend one of the little ones that believe in Jesus, and on the other, against lowering the standard of gospel holiness or of rendering less distinct the dividing line which separates the church from the world.- Hence there is great responsibility resting upon our An- nual Council, and its decisions should be cautiously and judiciously given. And when thus given, they should be kindly received by the churches as the best that could be given un- der the circumstances attending the Council.
We are happy to believe that our Meeting with the brethren at Wa- terloo, Iowa, gave general satisfac- tion, to at least those that were pre- sent, and we hope its proceedings will give satisfaction also to the ge- neral brotherhood. And it will, no doubt, be remembered with interest by many that attended it.
Many of our brethren for the first time saw the prairie land of the
218
THE FAMILY CIRCLE.
west, and we presume the impression was favorable. The settlement of the brethren in which the Meeting- was held is a very good one, and for so new a country, much improved. In rapidity of improvement and settlement, few states have surpassed Iowa. The people seemed friendly, and listened with apparent attention and interest to the services of the occasion.
The Meeting was held four miles
gthe <JamtIg (Cirrlc.
The Conversation of Parents. Parents, especially mothers, should be guarded in their conversation before their children. They are generally par- ticular in regard to the company they keep, for the reason that they know well from every day's observation the perni- cious and corrupting influence of vicious companions and bad examples. In this
from Waterloo, the county seat of respect they seem to realize, fully, the
Blackhawk county. The town is on Cedar river, a beautiful stream of water. The town although new, has a number of very good buildings, is improving very fast, and promises to become a place of considerable business.
After enjoying the hospitality of a number of our friends in Water- loo, at an early hour in the evening, we repaired to the station, where there was a number of cars in readi ness to receive the delegation. As the train did not leave until 10? o'clock, we had to wait some time, and this time was improved, at least in our coach, by singing, much ap- parently to the edification of many. And not only so, but a beloved brother, prompted by a very com- mendable spirit, suggested the pro- priety of a season of prayer. Prayer was then offered, and we were all commended to our heavenly Father's care and protection while on our is believed by many that these sensa- homeward journey. We fondly trust Itions may remain latent for a time, per- that that care and protection were 'haps during life; but at death, when shared by all, as we know it was by the mind is freed from the body, then some, and that our beloved brethren all the impressions made upon it will and sister reached their homes in become active, and the whole experience safety, with their hearts warmed of one's life become manifest in con- afresh with Christian love, and de- sciousness, and thus every idle word and dicated anew to the holy service of thought, as well as those acquired from God. J. Q. 'reading as conversation, will be recorded
truth of the adage, u Tell me the com- pany you keep and I will tell you who you are." The corrupting influence of vicious companions arises as much, if not more, from their improper conversa- tion as from their examples. In this respect, that is, of conversation, books may be regarded as companions, and the Spanish adage, "Tell me the books you read and I will tell you who you are," is equally true as the other. Mothers should be particularly watchful of the books their children read. They are silent companions, introduced into the home circle; read, perhaps, in secret. The influence which they have upon the mind of the child is generally a perma- nent one; shaping the course of its thoughts, and giving bent to its morals and intellectual taste. It is a question whether or not all the impressions or sensations, made upon the mind from reading, conversation, or from any other source, are permanent and lasting It
THE FAMILY CIEOLE.
219
on the tablets of our minds, and will j finally be brought into judgraeut against J us. This idea is strengthened from an ; incident related of a young woman in j Germany, of some twenty-five years of( age, who had never been taught to read or write. This young woman was seized j with a brain fever, during which she continued, incessantly, talking Greek, Latin and Hebrew, in very pompous tones and distinct enunciation. The case attracted the attention of a young physician, who, with the assistance of several eminent physiologists, examined her case. Shefts full of her ravings were written down, from her own mouth, and were found to consist of sentences, coherent and intelligible, with little or no connection with each other. A small portion only of the Hebrew could be traced to the Bible. The remainder ap- peared to be in the Rabbinical dialect No solution of the case could be ob_ tained in the town where she had resided for several years. The young physician, however, continuing his inquiries, at length succeeded in discovering the place where her parents had lived, but they were dead, but learned from an uncle, still living, that his patient had been charitably taken in by an old Pro- testant minister at nine years of age, and had remained with him some years, even until his death. From a niece of this good minister, his housekeeper, he learned that it was his custom for years to walk up and down a passageway of! his house, into which the kitchen door j opened, and read to himself with a loud j voice out of his favorite books. From j these the young physician succeeded in identifying so many passages with those taken down at the young woman's bed- side, that no doubt could remain in any rational mind in regard to the true ori- gin of the impressions made on her mind.
This case furnishes a striking instance of the relics of sensation remaining for an indefinite time, in a latent state, in the very same orcter in which they were originally impressed upon it. " And we cannot rationally suppose," says an em- inent English philosopher, "that the feverish state of the brain acted in any other way than as a stimulus, and that this fact contributes to make it even probable that all thoughts are, in them- selves, imperishable, and that if the in- telligent faculties should be rendered more comprehensive, it would only re- quire a different and apportioned organ- ization, the body celestial instead of the body terrestrial, to bring before every human soul the collective experience of its whole past existence." And he adds "That this is perhaps the dread book of judgment, in whose mysterious hiero- glyphics every idle word is recorded," and "every idle word that men shall speak they shall give an account thereof in the day of judgment." This is the language of our Savior, and its truth none can gain say. In view of these facts it Jbecomes the duty of parents, especially of mothers, who have almost exclusively the early training of their children, to be guarded in their conver- sation, to have it such as becometh the gospel of Christ; to teach their child- ren to be upright and chaste in their conversation j to have it such as is the conversation in heaven, whence they are looking, and for whidh they are training their children.
Christ says that every idle word shall be brought into judgment, and the apostle Paul exhorted Timothy to be an example of the believers in his conver- sation, and, in -his epistle to the Corin- thians, rejoiced that in simplicity and godly sincerity, not with fleshly wisdom but by the grace of God they had their conversation in the world. What is true of conversation, is equally so of books and other reading matter. — The Mother s Magazine.
220
YOUTH'S DEPARTMENT
THE TRtfE STANDARD OF DRESS
We are always excessive when we sa- crifice the higher beauty to obtain the lower one. A woman who would sacri- fice domestic affection, conscience, self respect, honor, to love of dress, we all agree, loves dress too much. She loses the higher beauty of womanhood for the lower beauty of gems and flowers and colors. A girl who sacrifices to dress all her time, all her strength, all her money, to the neglect of the culti- vation of her mind and L§art, and to the neglect of the claims of others on helpfulness, is sacrificing the higher to the lower beauty. Her fault is not the love of beauty, but loving the wrong aud inferior kind. # In fine, girls, you may try yourselves by this standard: You love dress too much when you care more for your outward adornings than for your inward disposition; when it afflicts y3u more to have torn your dress than to have lost your temper; when you are more troubled by an ill-fitting gown than by a neglected duty; when you are less concerned at having made an unjust comment, or spread a« scanda- lous report, than at having worn a passe bonnet; when you are less troubled at the thought of being at the last great feast without the wedding. garment, than at being found at the party to-night in the fashion of last year. No Christian woman, as I view it, ought to give such attention to her cftess as to allow it to take up all of three very important things — namely, all her time, all her strength, all her money. Whoever does this, lives not the life of a Christian, 'but that of a Pagan; worships not at the Christian's altar of our Lord Jesus, but at the shrine of the lower Venus of Corinth and Rome. — Arthur s Home Magazine.
EFFECTS OF NOVEL READING.
Girls learn from such books to think coarsely and boldly about lovers and marrying; their early modesty is effaced by the craving for admiration; their warm affections are silenced by the de- sire for selfish triumph; they lose the fresh and honest feelings of youth while they are yet scarcely developed; they pass with sad rapidity from their early visions of Tancred and Orlando to no- tions of good connections, establish- ments, excelleut matches, &c ; and yet they think, and their mammas think that they are only advancing in "prudence" and knowledge of the world — that bad, contaminating knowledge of the world, which I sometimes imagiue must have been the very apple that Eve plucked from the forbidden tree. Alas, when once tasted, the garden of life is an in- nocent and happy Paradise no more. — Sala.
gouth's department.
THE BOY WHO DID NOT CARE.
" James, my son, you are wasting your time playing with that kitten, when you ought to be studying your lesson. You will get a bad ma-k if you do not study," said Mrs. Mason to her son.
"I do not care," replied the boy, as he continued to amuse himself with the gambols of Spot, his pretty little kitten.
"But you ought to care, my dear/' rejoined the lady with a sigh. "You will grow up an ignorant, poodfor-no- thing man, if you do not make good use of your opportunities "
"I do not care," said James, as he raced into the yard after his amusing playmate.
"I do not care will be the ruin of
that child," said Mrs. Mason to bersi IS "I must teach him a lesson that he will not easily forget."
Guided by this purpose, the lady made no provisions for dinner. When noon arrived, her idle boy rushed into the house, as usual, shouting —
"Mother, I want iny dinner!"
" [ do not care," replied Mrs. Mason very calmly, working on with her needle, without looking up.
" I am very hungry', mother," re- joined the boy.
" I do not care," repeated Mrs. Ma- son.
James was puzzled. His mother had never so treated him before. Her words were strange words for her to use, and her manner was so col J that he could not understand what it all meant. He was silent awhile, and then he spoke again :
"Mother, I want something to eat "
"I do not care," was the cool reply.
"But recess will soon be over, mother, and I shall starve if I do not get some dinner," urged James.
u I do not care."
This was too much for the boy to endure. He burst into tears. His mother seeing him fairly subdued, laid down her work, and calling him to her side, stroked his hair very gently, and said :
" My son, I want to make you feel the folly and sin of the habit you have of sajiug 'I do not care/ Suppose I did not really care for you, what would you do for dinner, for clothing, for a nice home, for education? You now See that I must either care for you, or you must suffer very seriously. And if you must suffer through my lack of car- for you, do you noc think you will also suffer if you do not care for your- self? And do you not see that 1 must. aufJVr too, if you do not care for my
NOTICES. 221
'wishes? I hope, therefore, you wil cease saying ' 1 do not care,' and learn to be a thoughtful boy, caring for my wishes and your own duties."
James has 'never looked on his evil habit in this light before. He promised to do better, and, after receiving a piece of pie, went off to school a wiser if not a better boy. — S. S. Advocate.
tfOTICE.
The New English and German Hymn Book. Owing to the delay in printing the new English and German Hymn Book, and being anxious to have it completed, the work in the biudery was hurried, and owing to this or some other cause, there was a serious error committed to the injury of a number of our honk*. There being another Hymn Book bound in the same bindery, the sheets of the two books got mixed. A n umbei of books sold at the Annual Meeting was discovered to be defective and they were returned immediately and replaced with perfect ones. It is likely that others will be found to be defective, and wherever this is the case, we desire to be informed, and we will send a good book to all that have re- ceived imperfect ones. All who have imperfect ones will keep them, until we direct them how to dispose of them. We will, without any cost to the per- sons who have received the imperfect books, supply their place with good ones. We are very sorry that the error occurred, anl will, with pleasure, ex- change the book where it is defective. The loss will not be ours, and we are anxious that all our friends who have procured books should have perfect oaes, and we say again, inform us without failure where an imperfect book is dis- covered, and we will send a good one and direct what to do with the imper-
222
POETRY.
feet one. Inform us whether the book is single or double, and what is the style of binding.
joftrg.
(Selected for the Visitor.)
SHALL WE KNOW THEM ?
Shall we know them, those friends so dear, Who have gone away from our fond love here? Who have wandered doA\n to death's shadowy
vale, And gone off with the boatman, cold and pale While we still wait on life's desolate shore, And know they'll come back to us, never
more.
We followed them down to death's riverside' And wept while they watched for the coming
tide. And oh! how we strove with a loving hand To keep them back from the unknown land ; But the summons came from the far offshore' And they went from our presence, forever
more.
And our mourning hearts cry out in their pain The affections of earth, are they all in vain? Is the joy of loving forever o'er, Shall we know those dear ones, O, never
more? Will those sweet, fond ties by death's hand
riven, Be lost 'mid the boundless joys of heaven ?
When the voice of faith, which is born of love. Bids us lift our thoughts to that home above Where those dear lost ones, we have bid fare.
well, With the saints of light, how happily dwell. And when we have entered those mansions
fair, We shall know them again and love them
there.
The forms we have loved may be changed to
light, Their robes may be changed to glory bright. But their loving spirits, so true on earth, Though changed by a purer, heavenly birth . With love and affection will always glow, The same as when dwelling with us below.
And when our own spirits, from 9in set free
Go forth in the dawn of eternity,
When we lay down our burden of "Earthly
Strife," And go out in the light of "Immortal Life" ; Those dear lost ones we again shall see. And, O, how sweet will the meeting be.
When they come with joy, our souls to greet. And we bow down at the Savior's feet, Those sweet, fond ties, which death has riven, Shall be joined by the golden chains of
heaven; Oh ! yes, in those mansions pure and fair, We shall know them again and love them
there.
Amelia C Nofziger.
THE LORD HATH NEED OF THEE
Traveller on the path that leads
Up to the home on high, Press on, press on, and murmur not
Though sorrow cloud the sky ; Oh, put thy trust in God above,
What e'er thy lot may be, For on this earthly pilgrimage
The Lord hath need of thee.
Soldier in gospel armor clad,
Follow thy risen Lord, Unfurl the banner of the cross,
Unsheath the Spirit's sword; There's many a foe to be subdued
Ere thou thy rest shalt see, There's many a battle to be won,
The Lord bath need of thee.
Laborer within the Master's field,
Toiling midst living souls, Strive on, though darkly all around
The tide of evil rolls. Strive on and preach to every man
Grace and saltation free, For in the cause of heavenly truth,
The Lord hath need of thee.
Mourner for those who long have gone
Unto the promised rest, Oh, cast thy woes away, and lean
On thy Redeemer's breast. In time to come, in joy and peace,
Thy loved one thou shalt see, But for a while upon the earth
The Lord hath need of thee.
OBITUAEIES.
223
Sufferer upon the bed of pnin,
Counting fcbe weary hour, Look up; the sun shall smile again,
Though dark the storm may lo.wer. God sees thy troubles, knows thy grief,
He'll cause them all to flee; Be patient still, be faithful still,
The Lord hath need of thee.
0 Christian brother, Christian friend,
On life's tempestuous way, "Work thou for Jesus Christ the Lord
While it is called to-day. Pray on, hope on, and through the bliss
Of heaven's eternity, Thou shalt for ever be with Him,
Who now hath need of thee.
MAKE HASTE, 0 MAN TO LIVE.
Make haste, 0 man, to live,
For thou so soon must die; Time hurries past thee like the breeze :
How swift its moments fly. Make haste, 0 man, to live !
Make haste, 0 man, to do
Whatever must be done; Thou hast no time to lose in sloth,
Thy day will soon be gone. Make haste, 0 man, to live !
To breathe, and wake, and sleep,
To smile, to sigh, to grieve To move in idleness through earth,
This, this is aot to live !
Make haste, 0 man, to live !
The useful, not the great ;
The thing that never dies, The silent toil that is not lost,
Set these before thine eyes. Make haste, 0 man, to live!
Make haste, 0 man, to live,
Thy time is almost o'er; 0 sleep not, dream not, but arise, The Judge is at the door. Make haste, 0 man, to live !
Bonar.
OBITUARIES.
Died in the Covington congregation, Miami Co., 0., M.iy 19th. 1370, LEE S. MOWRY, =on of br. and sister Mowry, aged 3 years, 1 mouth and 12 days.
It is an afflic'ion to be bereaved of our little children, but there are consoling reflections connected with such bereave nents that Chris- tian parents will not fail to avail themselves of.
Editor.
Died in the bounds of the Nettle Creek church* Wayne County, Indiana, on the 3rd day of No- vember 1869", brother SEBASTIAN NEFF, aged*71 years, 11 months and 17 days. Brother Sebastian was an exemplary member of the Church for many years and for the last eight or nine years suffered much bodily affliction from a complication of diseases, all of which he bore with Christian fortitude and resignation, and while the old 3ister, his surviving widow and their children mourn his departure they feel that their loss is his eternal gain. Funeral dis- course by Daniel Bowman and Jacob Rife, from Job 14: 14.
Also, in the same neighborhood, on the 4th day of November 1869, ELIZABETH McCOY, wife of Morgan McCoy and daughter of brother and sister Neff, aged 48 years. Funeral dis- course by br. Jacob Rife.
David Bowman.
Died of dropsy, in connection with old age June 13th 1870, in Perry county, Lower Cumberland district, Pa., br. DAVID POOL, aged 76 years, 9 months and 12 days, leaving a widow and four daughters under the cloud of bereavement. The good Lord blessed the wi- dowed sister with health and ability that the could attend very affectionately to her dear husband during his illness &c. The neighbor- hood has lost one of its respected citizens and the church a minister whom she chose 21 years ago as a herald upon the walls of Zion. Reli- gious exercises by the brethren. Text: "I have fought a good fight," <fec.
Adam Beelman.
Died in the Sandy Creek congregation, Alle- ghany county, Maryland, June 4th, WILLIAM FIKE, aged 35 years, 10 months and 13 days. He bad sent for brother Jacob M. Thomas and the writer to receive him into the church, and he was conveyed to the water on a spring wagon with a bed on it, where he was baptized and then taken back to his house. This was on the 22nd of April. On the 7th of May we had a private Lovefeast at his house according to his desire, which seemed to revive him very much. He had been sick for a year or more, with Chronic Inflammation of the Bronchial tubes. He ate nothing for 8 or 10 days, then fell asleep in Jesus. He selected Prov. 14: 32, latter clause. "But the righteous hath hope in his death," for his funeral discourse; also the 665th hymn. — The deceased leaves a widow and three children to mourn their loss, which we trust is his great gain. Funeral services by Eld. Jacob M. Tho- mas and the writer.
Also in Sandy Creek church, Fayette Co., Pa., May 10th, sister SARAH SICKLE, wife of William Side, and daughter of Solomon Work- man, a deacon in the church, aged 34 years aad 5 days. She was subject to Hysterics. The last attack she told her husband that she was going to leave him and that she was glad that the time had arrived. Funeral services by Eld. Jacob M. Thomas and the writer from lsa. 38 : 1, latter clause: "Thus saith the Lord, set thine house in order, for thou shalt die and not live." Jacob Beeghly.
224
OBITUARIES.
Departed this life April 2"rd, 1870, in the i Lower Cumberland Church, Ph., our old Ger- man Brother, GEORGE MARTIN BEARRIN- GER, aged 78 years, 8 months and 2 days. Fu- neral service from 2 Cor. 5 : 1 and 2.
M. M.
Died in the Back Creek district, Franklin Co., I Pa., May 13th, Elder DAVID BRANDT, aged ■ 71 years and 14 days. He suffered much for; about two years from the effect of Paralysis, but bore his afflictions with patience, till God saw fit to end his suffering, by taking bis spirit home to him who gave it. On the loth he was followed to the grave by a very large concourse of relations and friends. Funeral occasion im- proved by brethren Henry Koontz and John Zook, from Numbers 23rd chapter, latter clause of the 10th verse.
Adam Pheil.
Died in the Monticello church, Whito Co.» j Ind., April 5th, after an iliness of five weeks, ! with Lung Fever, our much esteemed and be- I loved brother SOLOMON FURRY, aged 12 days less than 64 years. Brother Solomon served in the capacity of a deacon for about 14 years : — about II years in the Bachelor Run church, where he was chosen to that office, and the re- mainder of bis days in the Monticello congre- gation. In him we have lost a faithful laborer, and a good counsellor and dear brother; but feel that our loss is his eternal gain. Funeral services by the brethren of the Monticello con- gregation, from 2 Tim. 4 : 7, 8.
In the same congregation, near Burnettville. our esteemed sister SUSAN A MICK, wife of our beloved brother and c (-laborer, Joseph Amick, on the 13th of May, being about the time of confinement. She complained some on the evening of the 11th, but went to bed as usual, when, some time in the night, brother Joseph hearing a noise to waken him, he ran to her bed, found her lying on the floor having a spasm; and from that time till she expired her sufferings were great. A physician was imme- diately sent for, and about an hour before she died she was delivered of her babe, though dead, and both mother and child lay in one cof- fin, the most affectiog and solemn scene we ever witnessed. Her remains were followed to the Burnettsville graveyard, by the largest con- course of sympathizing friends and neighbors we have seen since living in the coun y, on such an occasion, giving evidence of the respect they had for our dear sister. In her, our brother has lost an amiable side-companion — one that was able and always willing an I r ady to t;ive counsel and advice — the church, one of her worthiest and most useful members— and the poor, a friend who uever turned the needy emp- ty away; but we feel that we need not sorrow as those that have no hope, and that our loss is her eternal gain. Funeral occasion improved by the brethren, from Revelations 22 : 14.
I. S. Snowberger.
Died in Masontowu, Fayette Co,, Pa., of para- lysis, JACOB WALTERS, aged 90 years, 2 months and 20 days. Mr. Walters became ripe in years for the grave — a good citizen, kind and very generous, but never attached himself to the Lord's people. Funeral discourse from the 38lh Psalm 15th v. by the writer
Joseph I. Cover.
Died in Timberville, Rockingham County, Va.. May 31st, 1870, Sister ELISABETH ZIG- LER, aged 80 years. 9 months and 25 days. The occasion was improved by the brethren from 1 Cor. 15: 55 and 56, in presence of a large concourse of people. The deceased was a na- tural sister of the late Eld. John Kline. She hid a large family of 13 children of whom there are II living and 2 dead, and 72 grand children of which 38 are liv ng and 34 dead, and 16 great grand children.
John Zigler. (Co ; panion and Pilgrim please copy )
Died in Waterloo, Iowa, April 23rd, JOHN J. BOYER. (son-in-law of brother John and Bar Speicher, ) aged 35 years. Disease, consumption. Left without any preparations for that solemn event.
Martin Bueghly.
Died in the Grasshopper Valley congregation' Kansas, April llth, ALBERT ELMER, son of brother Reuben and sister Lydia MICHAEL.
[aged 1 month and 8 days. Disease, lung fever. Funeral attended by brother Christian Hollar,
| from John 5 : 25.
Died May the 4th, at the residence of his sont ■ in-law. in the Middle Creek branch, Somerse
Co., Pa., brother JACOB GOOD, aged S2 years- ill months and 6 days. His remains were 1 brought to his old home in the Berlin branch. i where he had been a consistent member and 1 faithful deacon for many years, and was buried
in the presence of a large concourse of people.
Funeral discourse on Rev. 14: 13. . Ephraim Cober.
Died in the Elklick branch, Somerset Co., Pa., May 13th, sister ELISABETH LIVEN -JOOD ! (consort of brother Jacob Livengood), aged 6 > years, 5 months and 16 days. The subject of i this notice retired to her bed in usual health, on '< the evening of the 12th, after having comrleted : her work of cleaning up a new dwelling house, into which they intended to mo- e in shortly. i About midnight she arose; the brother asked her how she felt, (wishing to know, I presume, | whether she was sick;) she answered that she felt well. In the morning of that same niirht, he arose to ki idle the fire, and after this went to the bed to awakeu his companion, w en he i found that she was dead, and that his feeble i voice could not enter the ears of heT whom he ; loved. This circumstance calls us to watchful- ness. Her Funeial was attended by a large concourse of people. The occasion was im- proved from Matt. 34 : 42. v C. G. Lint.
Died in Washington County, Iowa, May 21st, Died in North Coventry, Chester Co. Pa at
sister JULIA ANN ETTER, wife of brother Ja- *»e reSi?e"°°T°Tf^1>5ra ,?'* Ap"l*8th' ^ M '
cob Etter,ag>d 31 years. 8 months and 1 1 riavs. HENRY HOLLOA BUSH, aged 23 years. 2
Disease, congestion of the brain. Funeral ser- ,n,,nths and 24 ^.Disease, consumption.
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The Abuse of the House of God 225 them.
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Non-Conformity to the World 250 A Treatise on the Practice of Medicine,
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In Memoriam 256 is illustrated with numerous engravings —
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CHINA and THE UNITED STATES.
A thorough work on China, with numerous illustrations of Scenes in China.
Synopsis of contents of some of the chap- ters.
Chap. 1. Introduction.
Chap. 2 The Chinese People : their ori- gin — Races in the empire.
Chap. 3. Geography, Vegetable Produc- tions. Animals, &c
Chap. 4. Social life, amusements, festivals, the government.
Chap
We get letters occasionally stating that some of the numbers of the Visitor did not reach some of the subscribers. The numbers are
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The Opium War. |
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Chinese emigration. |
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Chinese labor. |
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The Future of the Chinese Race |
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Vol. XX.
AUGUST, 1870.
No. 8,
THE ABUSE OF THE HOUSE OF GOD.
" And Jesus went into the temple of God, and cast out all them that sold and bought in tha* temple, and overthrew the tables of the money changers, and the seats of them that sold dove aod said unto thorn, it is written, my house shal^ be called a house of prayer; but ye have made it a d-n of thieves." Matt. 21 : 12, 13.
This performance of our Lord, is very remarkable, and evidently eon- tains in it something of a typical character. It teaches us an impor- tant and practical lesson. He found tin' temple in its desecrated condi- tion a befitting representation of the Jewish church. He found to his re- gret and dissatisfaction, that the courts of that holy temple were used for trading, buying and selling, instead of devotional purposes. Jews living at a distance from Jerusalem could not so conveniently bring their sacrifices with them, and there fore bought them when they came to worship Traders taking advan- tage of this circumstance, brought Bach animals as were wanted for sa orifice, and offered them for sale in the courts of the Lord's house. Mo- ney changers were also there ready to accommodate the foreign Jews by exchanging the coin current at Je- rusalem for foreign coin. The pre sence of animals of various kinds gave the place the appearance of a market place, rather than that of a place of religious devotion. And the piles of money and the jingling of the coins made the place resemble a bank or exchange more than a temple of God. No wonder that the feeling of holy indignation possessed
the mind of our Lord when his eyes met such a scene. Exercising his high authority as one having come to reform the prevailing wrongs of the world, "he cast out all them that sold and bought in the temple, and overthrew the tables of the money- changers, and the seats of them that sold doves." This was a bold stroke of the Redeemer, having to contend with a class of persons that number, popularity, and wealth gave power to. There seems to have been no resistance offered to him. There was, perhaps, felt on the part of the condemned, a consciousness that they were in the wrong, and in the wrong place with their merchandise and monev*. Jerome, in expressing, per- haps, a common tradition, says, that the face of our Lord shone, and beams of light darted from his blessed eyes, which astonished these market- people, and compelled them to yield to his commands.
Our Lord justified his course in these words: "It is written, my house shall be called the house of prayer; but ye have made it a den of thieves." The reference here to the house of prayer, is probably to the dedicatory prayer of Solomon when the temple was dedicated. In that prayer, after a beautiful allusion to God dwelling on earth, the royal suppliant continues," that thine eyes may be open toward this house night and day, even toward the place of which thou hast said, my name shall be there: that thou may- est hearken unto the prayer which thy servant shall make toward this
226
ABUSE OF THE HOUSE OF GOD.
place. And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dw-elling place; and when thou hearest forgive/' I Kings 8: 29, 30.
The house of prayer. This phrase means much when contemplated in the light of all that it is designed to express. Prayer was not on'y of- fered from this house, but also to- ward it. It was the great audience room in which Deity held audience with men. Here appeared the She- kinah, the cloud of glory the sym bol of the divine presence. Man3' hallowed associations are connected in the mind of one acquainted with the character and history of the house of prayer, the holy temple at Jerusalem.
Ye have made it a den of thieves. What a sad change has come over that holy place ! "Her glory is de- parted. " The Divine presence has been withdrawn, and worldly spe- culators have made it their market- place and exchange ! Is it any won- der that the Savior in holy zeal, and in intense grief, interposed his di- vine power and authority, and at once cleared the holy place of such an intruding nuisance? May we not rather wonder that he did not inflict death immediately upon them for their sacrilege? We surely would, did we not know that he came "not to destroy men's lives but to save them/'
The cleansing of the temple by our Lord, is an earnest or pledge of what the church of the living God under the Christian dispensation, will receive from him when he comes to reckon with his servants. " The kingdom of heaven is like unto a
net that was cast into the sea, and gathered of every kind; which when it was full, they drew to shore and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world : the angels shall come forth, and se- ver the wicked from among the just, and shall cast them into the furnace of fire : there shall be wail- ing and gnashing of teeth." Matt' 13 : 47 — 50. The abuse of the house of God under the Christian dispen- sation, or of the Christian church, must be more offensive to the purity of the divine character, than was the abuse of the house of God under the Mosaic dispensation. The crime is moie agravated under the light of the gospel, and will suhject those that commit it to a more severe re- primand.
That the church of Christ is great- ly abused, as was the Jewish temple, must be apparent to every careful observer of the course of things in the Christian world. Paul said in his day, in reference of the corrupt- ing of Christianity, " the mystery of iniquity doth already work." 2 Thess. 2 : 7. And there was an ear ly abuse of the gospel, similar to that of the temple which we are now looking at. The apostle Peter when writing of the coming of false teachers, says, " and through eovet- ousness shall they with feigned words make merchandise of you/' 2 Peter 2: 3. Here is an early ab use of the church. The false teach- ers alluded to are represented as making use ot the members of the church to promote their secular in- terests. And Judas Iscariot and Si- mon Magus are instances of a simi- lar kind. They both used the cause of Christ to subserve their secular
abuse of tup: house of god.
227
interests. From those early ages of Christianity down to the present time, there have been those who have taken upon them the Christian name, and have abused Christianity by making it subserve their secular purposes instead of using it to pro- mote their moral purification and the glor\7 of God
The Church has been greatly ab used by the Roman Catholics in the case of indulgence. " Indulgences in the Romish church, are a remis- sion of the punishment due to sin, grunted by the church, and supposed to save the sinner from pargatory
Such indulgences were first
invented in the eleventh century, bv Urban II., as recompense for those who went in person upon the glorious enterprise of conquering the Holy Land. They were afterwards granted to those who hired a soldier for that purpose; and in process of time were bestowed on such as gave money for accomplishing any pious work enjoined by the pope " Back The price for each sin has been
positions or benefices of the clergy there is often considerable competi- tion, and improper means are fre- quently used. Hence the following oath is imposed on the candidate : " I do swear, that I have made no simoniacal payment, contract, or pro- mise, directly or indirectly, by my- self, or by any other to my knowl- edge, or with my consent, to any person or persons whatsoever, for or concerning the procuring or obtain- ing of this ecclesiastical place, &c; nor will, at any time hereafter, per- form, or satisfy any such kind of payment, contract or promise, made by any other without my knowledge or consent: So help me God, through Jesus Christ." Paley's Moral Philo- sophy, vol. 1, pp. 187, 138. Here is, evidently, an abuse of the house of God, and one, too, resembling that for which the Savior drove those out of the temple, that were profan- ing that holy place.
It is also an abuse of the church of God, for reasons to educate their sons for the ministrj-, before those
given. The zeal manifested, and sons have been converted, because the methods taken to sell indul^en the Christian Ministry is an honor-
ces, are astonishing.
In England, where the church is supported by the state, there is a crime called Simony. It is the u crime of buying or selling ecclesi- astical preferment; or the corrupt presentation of any one to an eccle siastical benefice for money or re- ward." Dr. Paley thus refers to
Simonv
From an imaginary re-
semblance between the purchase of a benefice, and Simon Magus's at- tempt to purchase the gift of the Hoi) Ghost (Acts Vlilj 19,) the ob- taining of ecclesiastical preferment by pecuniary considerations has been termed Simony. In obtaining the
able profession, and in some instan- ces a lucrative one. And it is a gross abuse of sacred things for men to enter the Christian ministry for secular advantages; such will make merchandise of the members of the church, as the false teachers alluded to by Peter are said to do. All the aspiring of men for official places in the church, to gratify their desire for honor or some other selfish mo- tive, is an abuse of the house of God.
When the house of God is made the place, and the Lord's day when people should come together to wor- ship God the time, for discussing
ABUSE OF THE HOUSE OF GOD.
politics, for discoursing upon the state of the markets, and prices of grain and produce, and cattle, and for contracting bargains, and for at- tending to secular business of dif- ferent kinds, the house of God is abused, and spiritual and acceptable worship much hindered. And let such as indulge in these things at the time and place alluded to, take warning from the Savior's dealing with the profaners of the temple, and fear lest a similar rebuke will be administered to them.
The practice has been introduced into many of our religious denomi- nations of having picnics, and suppeis and fairs, to replenish their treasuries, and to procure pecuniary means for furthering their purposes
for us to increase needlessly those temptations, as it is to be feared is done in the multiplying of festivals of the kind under consideration, and in giving them a sanctified appear- ance by connecting them in some way with religion. Ministers and all Christians should labor to dimin- ish temptations to evil, and be very careful not to lend their influence in any way to increase the difficulties which are to be overcome in attain- ing unto holiness.
Bevelings is classed by Paul with the works of the flesh, and he says of the persons engaged in those works, "they which do such thing- shall not inherit the kingdom of God/' Gal. 5: 21. And what is re- veling? Webster defines it to be
This growing practice seems to be al/easting with noisy merriment. Those serious abuse of the house of God. (best acquainted with the religious It is an appeal to, and the pamper- (festivals of our day, know how much ing of the animal nature of man to \noisy merriment attends them. and. obtain money to promote the holy | consequently, they know how muc'-. cause of God. The precepts of the! they are like the reveling which gospel of Christ teach us to deny | Paul classes with the works of the ourselves. And the apostle Pau] flesh, and which be makes an evil.
Bays, "they that are Christ's have crucified the flesh with the affections and lusts/' Gal. 5: 24. All who have a correct view of the righteousness of Christ, and are hungering and thirsting after it, know very well that the ordinary temptations sur- rounding us in life to an intemperate use of the things designed to pro mote bodily health and comfort,
The custom which prevails too much in places of indulging in loud talk, and even loud laughter, in the house of God before the public ser vice commences, when a number of people have assembled before the time for commencing the servi: by no means the best way of spend- ing the time, if the benefits of the services would be fully enjoyed. The
present formidable obstacles in at Spirit of God loves not such noise. taining to a high state of holiness. 'and it would have a tendency t< And if the ordinary temptations of drive it away rather than to attract
life in our common habits of living, give us trouble in governing our ap- petites, and in keeping our bodies holy, that they may be the temples of the Holy Spirit, how unwise, im- prudent, and even wrong must it be
it. Neither should loud talk, laugh- ter, or noise be indulged in at the close of the devotional services in the house of God. If God has spo< en to the people through his servant- who have preached his word, as i •
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commonly the case, that word should be prayerfully and seriously ponder- ed and applied, that it may be re- tained in the mind. We shall, if we are not careful, let it slip. " Holi- ness becometh thine house, O Lord, forever." So exclaims the psalmist. We should therefore guard against every thing that is in any way in consistent with the character of the place, and of the services performed therein.
"Ye have made it a den of thieves," said Jesus to the profaners of the temple. That the Christian church is likely to be equally profaned, may be inferred from the Savior's parable of the Shepherd and sheep. "Verily, verily, I say unto you, he that en- tereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." John 10: 4. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth; and the wolf catcheth them, and scattereth the sheep. The hireling fleeth because he is an hireling, and careth not for the sheep," vrs. 12, 13. It will be a terrible charge against any in the Christian church against whom it is made, to be charged with the crime of making that holy place a den of thieves. It involves a species of robbery of no ordinary character It is not only the crime of stealing "the liveries of heaven to serve the devil in," but it is the robbing God of his glor}', and men of their souls.
The mystic Babylon ot St. John seems to represent an apostate church. An angel cried mightily with a strong voice, saying, "Baby- lon the great is tallen, is fallen, and is become the habitation of devils,
and the hold of every foul spirit, and cage of every unclean and hate- ful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the j abundance of her delicacies. And I heard another voice from heaven, | saying, come out of her my people, that ye are not partakers of her I sins, and that ye receive not of her 'plagues. For her sins have reached junto heaven, and God hath remem- bered her iniquities. Eeward her even as she rewarded you, and double unto her double, according to her works: in the cup which she hath filled, fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, 1 sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her." Kev. 18: 2—8.
Here we have an alarming view of crime and the doom of the per- petrators who committed it. He that cleansed the temple, will cleanse the church. And the manner in which he cleansed it, namely by driving out those that defiled it, may indicate the manner in which the church is to be cleansed — by terrible judgment. For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God ?" 1 Peter 4 : 17. We see that judg- ment is to begin at the house of God.
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We have already hinted the prob- ability that our Lord's conduct in cleansing the temple is typical of what he will do when he comes clothed with authority, wearing the ermine of the judge, and the robes of royalty, and bearing in his hand the iron rod, or kingly scepter, and symbol of controlling power. His appearance is thus described : " His eyes were as a flame of fire; and on his head were many crowns . . . And he was clothed with a vesture dipped in blood... And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron : and he treadeth the wine-press of the fierceness and wrath of Almigh- ty God." Kev. 19: 12—15.
And when he thus comes, we may well ask, "Who may abide the day of his coming ? And who shall stand when he appeareth ? for he is like a refiner's fire, and like fullers' soap." Mai. 3: 2. Then will he cleanse his church as he cleansed the Jewish temple. And every carnal professor, and every worshipper of Mammon, and all who are " lovers of pleasure more than lovers of God," and all formalists that have the form of godliness but deny the power there of, and all who have not on the "wedding garment," which is the righteousness of Christ, shall be thrust out of the visible church. 1 He will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire." Matt. 3: 12. Then will the church shine in her heavenly light, and the righteous, her loyal members, "as the sun, in the kingdom of their Father." May we all then strive to serve and honor the church, that we may enjoy a
membership in it, in its purifiedr triumphant, and exalted state, and not abuse and dishonor it, and be thrust out into outer darkness where there will be " weeping and gnashing of teeth." J. Q.
For the Visitor.
THE COMMUNION.
"And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat.; this is say body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; For this is my blood of the new testament, which is shed for many for the remission of sins." (Matt. 26 : 26—28.)
St. Luke and Mark leave out the word (it,) and ought not to be read in St. Matthew; (it), being marked as not being in the original. — The revised translation leaves it out; and Dr. A. Clark says, the word (if) is improperly supplied, and says: "In all the four places re- ferred to, whether the word blessed or gave thanks is used, it refers not to the bread, but to God, the dis- penser of every good." Luther translates : " Da sie aber assen, nahm Jesus das Brod, dankte und brach es." As they were eating Jesus took the bread, gave thanks and break it.
From these testimonies, with the word (it) marked in St. Matthew as not being in the original, it is evi- dent the word blessed applies to God and not to the bread. And St. Luke and Paul employ the word gave thanks which certainly means to God and not to the bread. This I adopt as the true' meaning of the Savior's words in this solemn institution.
On this error of Jesus blessing the bread instead of blessing God, rests the lioman Catholic idolatry of transubstantiation. They hold that
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when the words of consecration (or blessing) are pronounced by the priest, the sacramental elements of bread and wine are changed into the real actual or literal flesh and blood of Christ; hence they affirm that they have the victim in the host on the altar, a sacrifice which they pretend daily to offer for the sins of the people.
Martin Luther, a prominent re- former out of the Roman Catholic superstition, changed this idolatry into another idol, consubstantia tion, that is, the union of the body of our blessed Savior with the sacra- mental elements. He held, that, after consecration (or blessing) of the elements, the body and blood of Christ are substantially present with the substance of the bread and wine. In his discussion with Zwingli he says, "Christ is substantially in the sacrament, such as he was born of the Yirgin." As soon as the words of consecration (blessing) are pro- nounced over the bread, the body is there, however wicked be the priest who pronounces them. *** Christ's body is in the bread, as the sword is in the scabbard. * * * It is with the mouth that we eat the body; the soul does not eat it." (D'Au- bigne, His. Ref. vol. 4.)
The Episcopalians hold the Roman Catholic doctrine so nearly that it is difficult to distinguish between them. They hold the Eucharist to be a sacrificial offering of the altar; and if they do not hold the elements to be the real flesh and blood of Christ, they hold Christ to be so substantially in it, that their most intelligent lay members fail to ex- plain the difference.
All these views are clearly anti- scriptural. The words Eucharist and
sacrament arc not used in the Scrip- tures. " Eucharist" simplj" means a giving of thanks "Saciament," in its original, means a sacred oath. But modern practice has applied much more to it, and make it mean, a ceremony producing an obligation, an outward and visible sign of in- ward and spiritual grace &c. Hence the Catholic and Greek churches hold seven sacraments, viz: baptism, confirmation, the eucharist, penance, extreme unction, holy orders, and matrimony. Protestants hold but two, baptism and the eucharist. The Holy Scriptures use none of these words. The true church of God, the body of Cnrist, the ground and pillar of the truth, built upon the foundation of the apostles and pro- phets, Jesus Christ himself being the chief corner stane, has no oaths to bind her members to dogmas, the inventions and traditions of men.
Those who hold, that the bread and wine under the words of conse- cration are changed into the real flesh and blood of Christ, hold it to be a sacrifice, in which they offer up Christ, every time the elements are consecrated, while the Scriptures teach that Christ made the sacrifice of himself once for all. "By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest (referring to the Levitical priest- hood) standeth daily ministering, and offering oftentimes the same sa- crifices, which can never take away sins: But this man, after he had of- fered once sacrifice for sins for ever sat down on the right hand of God; For by one offering he hath perfected for ever them that are sanctified ; Whereof the Holy Ghost also is a witness to us. * * * And their sins
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TBE COMMUXIOX.
and iniquities will I remember no, more. Now, where remission of these is there is no more offering for sin." (Heb. 10). Where is the foun- dation for re-offering, or re-sacrific- ing Christ on the altar in the em- blems of bread and wine? The Episcopalians say : "We want to go back, anterior to the time when Borne became Catholic (or universal) and learn the views of the Fathers on the subject." Why not go back anterior to these, and consult Father Paul on the subject at once. From him you will learn that Christ has made the sacrifice of himself once for all, there remains no more sacrifice for sin.
Is the bread and wine not a sacri- ficial offering of Christ? No. St. Paul does not so teach us. He says, "I speak as to wise men, judge ye what I say. The cup of blessing which we bless, is it not the com- munion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" (1 Cor. 10: 15, 16) The first mean- ing of communion as given by Web- ster is, "Fellowship, intercourse be- tween two persons or more; inter- change of transactions or offices; a state of giving and receiving; con- cord." Christ the Lord of glory designs his people to have fellow- ship and iree intercourse with him, and to partake of all the benefits ot his broken body and shed blood, in- stitutes the ordinance of bread and wine as commemorative emblems of his great sacrifice for the sins of the world. St. Luke and St. Paul say, " This do in rememberance of me." " For as often as ye eat this bread and drink this cup, ye do shew the Lord's death till he comes." (Paul.)
The contrast between shewing
forth a thing, or reenacting it, be- tween eating bread and drinking wine, and eating flesh and drinking blood, is certainly very marked. But did not the Savior say, " Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. For my flesh is meat in- deed, and my blood is drink indeed. He that eateth my flesh, and drink- eth my blood, dwelleth in me, and I in him." (St. John 6)
Yes, the Savior 6aid all that in the Scriptures referred to. But he spoke metaphorically, and had no reference to eating his real flesh, or drinking his veinous blood. When he " stood and cried, if any one thirst let him come unto me and drink," he did not mean that they should drink him literally, but that they who believe on him accordiog to the Scriptures, should enjoy a continued flow of spiritual blessings from his doctrine. And when he said : " I am the light of the world, and he that cometh to me shall walk in the light," &c., did not mean he was a literal candle of oil, wick and fire; in the light of which men should walk. But that the doctrine he taught was the true spiritual light from heaven; and he that be- lieved in him walked in the light. And when he said, "Take my yoke upon you," &c, he did not mean a literal yoke, but his gospel, his doc- trine accepted by faith &c., &c. So in the 6th chapter of John he first speaks of himself as the true bread which came down from heaven." " He that believeth on me hath everlasting life. 1 am that bread of life." " If any man eat of this bread, he shall live for ever : and the bread that J will give is my flesh, which I will give for the life of the
Ill i : COMMUNION.
233
world." The salvation of man re quired the sacrifice of the life of the Son of God. (For while he would bruise the serpent's head, he (the •serpent) would bruise his heel.) "At this the Jews strove among them selves, saying, how can this man give us his flesh to eat!" Then Je- sus said : "Except ye eat the flesh of the Son ot Man, and drink his blood, ye have no life in you." His disciples not understanding the me- taphor, said: "This is a hard say. ing; who can hear it ? " To them the Savior explains: "It is the Spirit 'that quickeneth; the flesh pro- iiteth nothing; the words that I speak unto you, are spirit and are life."
All these Scriptures show Jesus, and him crucified; giving his life, bruising his flesh, and shedding his blood for the redemption of fallen humanity; and that believing on his name, we are partakers of all his benefits. But they have no re- ference, and are not in connection with the institution of bread and wine instituted by the Son of God, as a remembrance of the great saeri flee of himself, "once for all."
But did not the Savior say when he broke the bread, " Take, eat, this is my body." Yes, but it cannot be denied that there are figures of speech in the word of God. As John is Elias. The rock was Christ. I am the vine. I am the door, &c. The expression, This is my body, is a figure of the same kind. All the various parties professing the Chris- tian religion see a figure in these words. In fact, the Komanists them- selves declare, that, This is my body, signify not only my body, but also my blood, my soul, and even my Divinity. Hear what they say : " If
any one denies that tho body and hlood of our Savior Jesus Christ, with his soul and divinity, and con- sequently the whole Jesus Christ is contained in the sacrament of the Eucharist, let him be anathema." (Council of Trent, sess. 13.) When Christ in the 6th chapter of St. John declared, The flesh proflteth nothing, he could, by no means, mean, This bread is my literal body, my real flesh and blood. Therefore he did not establish it in the institution of bread and wine.
If the bread and wine be material, and mere signs, in what sense is Christ in it? Christ setting apart bread and wine as emblematical of his broken body and shed blood, saying this is my body which is given for you; this do in remem- brance of me. And the apostle says- " For as often as ye eat this bread and drink this cup, ye shew the Lord's death till he comes; it is made a promise to answer the end tor which it is instituted, viz : a re- membrance of his sacrifice; and a shewing of it forth till he comes again. Therefore Christ is in it by promise, as he is in all his promises. He is in prayer, because he promised those who ask should receive.
He is in faith, repentance, and baptism, because he promised remis- sion of sins, the gift of the Holy Spirit, with salvation to all who be- lieve, repent and are baptized. In like manner he is in each and every command, and precept in the gospel. In this sense, and no other is Christ in the bread and wine, emblems of his body and blood. And when par- taken of by the believer worthily, will be as meat and drink to the soul. While to him who eats and drinks it unworthily, will make him-
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self guilty of the body and blood of the Lord. Then let a man examine himself, and so let him eat of that bread and drink of that cup.
Any theory that teaches Christ in the bread and wine of the commun ion of the body and blood of Christ, in any other sense, makes a god out of the sign, and is guilty of idolatry. I have seen the superstitious kneel down and worship the little paste of meal and water, with more apparent reverential awe, than he would ever worship the true God of heaven and earth, simply because he was taught to believe from infancy that that was the real Savior, the Christ of God, offered up by the priest, whom the child is taught to call "father," for the salvation of his soul; he be- lieves it, without ever exercising his reason, or examining the Scriptures to learn the truth. As one told the writer, " I don't know how it is the flesh and blood of Christ, / only know it is so, or my mother would never have taught me so in old Ire- land; therefore I don't want to know how it is, or how it can be flesh and blood, I know it is so, and that is all I want to know." Poor soul ! How many millions are just like you.
By way of illustration : On the 4th day of July 1776, our Fathers declared themselves independent. In doing so, they enacted, and done certain things; such as putting forth a written declaration, discussing its merits, probabilities of failure, and finally subscribing their names to the instrument; and it is said some ot them did it with ropes on their necks to remind them of their cer- tain doom in case of failure.
Through the providence of God they were successful, and we enjoy
the benefits of their labors; and to keep up the spirit of their patriotism by way of remembrance, our people celebrate the 4th of July in each year. Not by reenacting or doing over what our Fathers did; but by speaking of their spirit, of their pa- triotism, and their love for liberty, &c. And how we should appreciate the blessing of a republican govern- ment. May we not presume the fathers of the declaration are in the celebration, not their literal bodies. But the spirit of their patriotism is partaken of by the celebrator.
Jesus, the Son of God's eternal love, having purchased the salvation of a lost humanity by the sacrifice of himself upon the cross, the Chris- tian now celebrates that event, not by reenacting, or doing over what Jesus did, but by the breaking of bread in remembrance of it; shew- ing forth his death till he comes; speaking of his labor of love, and suffering in our stead, &c. The spirit of Jesus' love is brought in, and mixed in the service, and by faith the Christian partakes of it as meat and drink to the soul, and the spirit of Jesus, love will be perpetuated till he comes.
The prevailing disposition of the ancient has ever been to idolatry. The worship of idols, the work of their hands seemed natural with them. God by Moses and the pro- phets warned the people, and pro- claimed more judgments against them for idolatry than any other sin whatever. It is not to be pre- sumed that this natural disposition in man has entirely died out. I be- lieve there are more idolators living on the earth to-day than at any other period of time since the crea- tion of man. Any one holding the
MOMENTOUS THEMES.
bread and wine in the eucharUt (as thej- call it) are changed by conse oration into the real flesh and blood of Christ, or holds that his presence
final culminating stage of a religion that discarnates all symbolical iorm in the religion of Jesus Christ — which is nothing more or less than is substantially in it, and offer it &\denying " that God was manifested sacrifice, makes to himself a God of in the flesh," and "is that spirit of a bit of bread, or a little past of Anti Christ whereof ye have heard meal and water, and worships an that it should come; and even now idol. already is" realy manifesting itself
Little children keep yourselves from idols. G<>od Lord, ever save us from all idolatry.
D. P. Sayler.
For the Visitor.
MOMENTOUS THEMES-NO. 5.
THE JUDGMENT OF THE WORLD.
It is almost impossible in one single article, or even within the limits of a periodical to give a full and complete scriptural idea of so great, vast and important a subject as the Judgment of the World under the glorious and majestic adminis- tration of our illustrious King Ema- nuel. We must be therefore brief and omit a great deal of what we had contemplated to say on this subject. The almost universally in- culcated idea is, and hence the po- pular view of Protestant Christiani- ty that the judgment of the world would consist in a mere assize or court where the judge is sitting at a certain specific time as a Jurist to hear, try and determine personal causes that have accumulated dur- ing the lifetime of every individual person that ever lived on the earth, and to pass sentence of blessings on the righteous, and execute judgment of punishment on the wicked in an endless hereafter. This popular view takes no account whatever of the humanity of Christ in the judgment of the world, and is the result and
so generally throughout Protestant Christianity.
In order to form a correct concep- tion a true idea of the judgment of Christ, we must keep the scriptural fact in view : that the administration of the entire judgment or govern- ment of the world is placed in the exclusive hands of Jesus Christ as the Son of Man, who will return in his glorified humanity and assume the whole and entire dominion of the world — execute judgment and administer justice and righteousness on the earth. The apostle Paul assures us that God "will judge the world in righteousness by that man whom he has ordained: where- of he has given assurance unto all men, in that he hath raised him from the dead." And we are further told that " the Father hath committed all judgment to the Son" and " hath given him authority to execute judgment also, because he IS the Son of Man." The true scriptural conception or idea of the judgment of Christ is therefore that of a Sovereign prince or king, reign- ing personally in an universal em- pire with righteousness and execut- ing justice — guiding and blessing his loy^l or obedient subjects, and avenging and subduing their ene- mies, and punishing and destroying evil-doers, and administering the af- fairs of the government of the world. And hence we find that whenever
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the scriptures speak of the judgment of Christ, language and expressions are often and frequently used that conveys the general idea of govern- ment and identify the same with sovereign control and gubernatorial or executive administrations. David says therefore: "Let the nations be glade and sing for joy; for thou shalt judge the people righteously; and govern the nations upon the earth/' The prophet Isaiah says: "Unto us a Son is given and the government shall be upon his shoul- ders. * * * Of the increase of his gov- ernment and peace there shall be no end; upon the throne of David and upon his kingdom, to order it, and to establish it with judgment and with justice forever." And again it is said : "Behold: a King shall reign and prosper, and shall execute judg- ment in the earth." "In His days Judah shall be saved, and Israel shall dwell safely; and this is the name whereby He shall be called (by the Jews): The Lord our Right- eousness. And he shall judge among many people and rebuke strong na- tions afar off; and they (the nations) shall beat their swords into plough- shares and their spears into pruning- hooks." And Christ himself says: "Ye which have followed me in the regeneration, when the Son of Man shall sit on the throne of his glory, ye, also shall sit upon twelve thrones, judging (i e governing or ruling) the twelve tribes of Israel." And Paul says : " The Saints shall judge the world." And this judgeship of the saints is explained more fully in the Revelation, when the Savior says: "He that overcometh and keep my works unto the end, unto him will I give power over the nations, and he shall rule them."
We might add passage after pas- sage, all referring to the general judgment of the world, and all show- ing with one united demonstration that the true scriptural idea of the judgment of God is the government of the world administered by the sovereign and executive rule of the Son of Man. And this sovereign reign and majestic government, which is " the judgment of Christ," is called " eternal judgment ," not only because its results shall be permanent, but more particularly because it is pro- gressive and continues perpetually — which began with the fall and ex- pulsion of Adam from Paradise, and which has ever since to some extent been continually progressing. God has heretofore and still is ever and anon dealing out retributions and de- liverance, which are the steps and preludes to the more great and com- plete and ever augmenting awards of his eternal judgment. When the Son of Man was yet on the earth he said, uj\jolo is the judgment of the world." "The prince of this world is judged." When God went through Egypt and smote all the first-born of man and beast, it is said that he "executed judgment" upon them. The revelation of his avenging arm against proud Babylon, and the de- liverance of Israel from its power, is also described and called "God's Judgment." God's whole dealings with his own chosen people — the Israelites — was a series of judg- ments in punishments, deliverance and blessings. And every interpo- sition of God to enforce the prin- ciples of his government, either by way of punishing his enemies or de- livering his people, is called judg- ment, and is in fact & part and earn- est of the one great progressive, per-
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petual and eternal judgment, which learn that it will be a succession of id bo be only completed in the per- the most terrific, social and political tonal coming of .the Son of Man, 'agitations, upheavings, irruptions with his saints to "execute judg- ■ and revolutions. It will bo a time ment" on the earth. The first thou- j of wars and rumors of war, of fever- sand years of Christ's personal and ish ferments, and precipitations and majestic reign on the earth is the 'subversions of social, political and time or period, which the scriptures religious societies, and the whole call, on account of its great impor- present existing orders and arrange- tance, "the day of judgment" ; andjments of things. Ambitious and is nothing more or less, shorter or corrupt politicians, and designing longer, than the time or period of . and wicked men will rise suddenly the great and wonderful, sublime \ into power, slay their rulers, over- and majestic execution and admini- throw governments, devast and ruin stration of the government of the countries; trample down all law and world during the sovereign and mil- order, and array their followers and lenial reign of the Son of Man and all classes into terrible and bloody his saints on the earth. strifes, wars, &c, &c. And just at
The period of this wonderful, sublime and majestic government of Christ, called the "judgment day," has its morning or evening, its opening and closing scenes, as every other day or period. Its opening scenes which includes all the great "signs" that shall immediately pre- cede, attend and follow the second advent, are the most important and sublime, and the most awful and terrible to the tken yet living inha- bitants of the world. Even the very preludes that will precede and usher in the great and terrible judg- ment of the avenging King of Zion, will be truly sublime and awfuh The whole wide earth shall heave, reel, start and stagger with agony and delirium: "for the great day of of the fierceness and wrath of the Almighty" is approaching. And any one that will take the pains to read the Scriptures and put together and compare all that has been re- vealed to us concerning the closing scenes of the present dispensation^ and the evils that will ensue upon the earth, cannot fail to see and
the time when every government, kingdom, empire, throne, principal- ity and power is shaking and tram- pling with fear and alarm, and every existing order of things on the whole earth appear to rush and crush to ruin and destruction, the glorious King and Judge of the whole world will blaze forth his startling "pre- sence in the clouds of heaven," and summon the whole wide earth — all nations" — to answer "for all their ungodly deeds which they have un- godly committed." And the pro- phet Jeremiah declares: "That all the nations and kingdoms of the world which are upon the face of the earth," "shall take the winecup of the fury of the Lord," and " shall certainly drink," "for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts"; "behold, evil shall go forth from nation to nation, and the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth : they shall not be la- mented, neither gathered, nor buried; they shall be dung upon the ground."
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MOMENTOUS THEMES.
The prophet Isaiah also calls upon the nations of the earth to gather, hear and hearken: "for the indig- nation of the Lord is upon all na- tions, and his fury upon alt their ar- mies; he has utterly destroyed them, he hath delivered them to the slaughter * * * and the mountains shall be melted with their blood/' &c, &c. " For it is the day of the Lord's vengeance, and the year of recompenses for the controversy of Zion." And again it is declared by the Lord of hosts: "My determina- tion is to gather the nations that I may assemble the kingdoms, to pour upon them my indignation, even all my fierce anger," &c. "Behold, the day of the Lord cometh — his feet shall stand in that day upon the Mount of Olives — for I will gather all nations against Jerusalem to
batth
In that dav, saith the
Lord ot hosts, I will make Jerusa- lem a cup of trembling to all nations
powers "on the face of the earth" shall dissolve, be divested of their power and destroyed. " Kings, great men, rich men, chief captains, mighty
men and all their adherents," shall be stripped of their power and in- fluence, and driven to the most ter- rific extremities and desperation, and at last they shall hide them- selves in the dens and in the rocks of the mountains, and call ** them to fall on them and hide them from the face of Him that setteth on the throne, and from the wrath of the Lamb : for the great day of his wrath has come. The whole body and frame work of Nebuchadnezzar's image, from its golden scalp to its toes of clay — every kingdom and nation it symbolizes — shall be "like the chaff of the summer threshing- floor, driven and scattered to the four winds of heaven." And all this and a great deal more shall take place : when the Son of Alan shall
that are round about. And 1 will come in his glory," and shall sit on make Jerusalem a burdensome stone j'he throne ot his millennial glory, to all nations, and they shall be cut\*n& "judge the world in lighteoas- in pieces and broken, though all £Ae|ness"
people of the earth be gathered to-\ All religious societies and church gether" For "in that day the Lord ! organizations — with all their large, shall punish the host of the high [proud, boasted and beautiful edifices ones that are on high, and the kings and ceremonies and magnificent ri of the earth «pon earth, and they jtual — will share the same fate and shall be gathered together as pri \doom with ail political or civil pow- soners are gathered in the pit: when er8> organizations and human ma- the Lord of hosts shall reign in gistracies Both the political and Mount Zion, even in Jerusalem, and ecclesiastical heavens shall shake before his ancients (his favorite and and roll up as a scroll. There are
chosen people) gloriously." It is no use to shut our eyes and ears against these awful and solemn announce- ments; God has made them, and no man can alter what the Almighty has said and ordered. It will and must come to pass. All nations, kingdoms, governments, empires and
many present church organizations, and a large number of church politi- cians and zelots who are icorse and ■more obnoxious in the sight of God, than any civil organization and state politicians, and one and the same terrible doom is reserved for them all. There is not a single
THE YOKE OE JESUS.
239
church, sect or denomination of so- 1 fire. For with firo and by his sword ■•ailed Christians now in existence! will the Lord plead with all flesh, on the face of the earth that shall ever find its way into the millenium, or survive this period of the wrath of God's terrible judgment. They
and the slain of tho Lord shall be many." No one can tell or describe the painful surprises, sufferings and scenes of dread and horror which
are all founded on the wisdom and! shall then be enacted. All the pro- arrogance of man, and consist en- phets speak often and frequently of tirely of creeds and works of human | these terrific scenes. Christ has authority and power. They are all again and again warned us respect- tain teci, and shall wither and die, ing their nearness. And yet men and be consumed by the terrible j go on in their sins and rebellion storms and fires of the wrath of al- against the will of God; and even mighty God. And whosoever de- 'so-called Christian people and loud pends on his lauded and favorite 'professors, remain unmoved and un- church or sect to the neglect of! concerned and disobedient to the obedience to the commandment of | sacred precepts of the Gospel of Je- God and the sacred precepts of the sus Christ by which they can alone pure Gospel of Christ, will most escape the inevitable doom of their
eternal ruin and destruction, and the larger number live in the world
assuredly perish forever with them
all. There is no alternative! Every
disobedient, unsanctified and defiant, as if all was a mere fable! "But
sect Champion and sectarian Goliah God shall bring every work into
will fall dead before the terrible 'judgment, with every secret thing:
sling stone of the Son of David whether it be good or whether it be
when he cometh to judge the world bad."
in righteousness; and all their poor deluded and marshaled hosts who have followed them and rallied un- der the battle ery of mere party and sect, will be scattered in confusion, and scorched by the hot flames of God's retribution. To the careless and disobedient God's retribution may appear slow in coming, but to put it far off, even to future ages, cannot and will not retard the chariot wheels of the avenging King of Zion ! Tie moves on steadily to the accomplishment of his great designs undismayed and unmolested by the indifference, rebellion and disobe- dience of mortal and sinful man. " For behold, the Lord will come with fire, and with chariots like a whirlwind, to render his anger with
German Settlement,
J. Miller. W. Va.
{To be continued.)
For the Visitor,
THE YOKE OF JESUS.
"Take my yoke upon you, and learn of me ; for I am meek and lowly in heart : and ye shall find rest unto your souls." Matt. 11 : 29.
May the great God of heaven, an 4 the influence of the Holy Spirit direct the pen of an unworthy writer tn com- municate through the Visitor something that may be edifying to the church. Nothing short of obedience to the blessed gospel of Christ insures to us the pro- mises of God. "If any man," says Paul, "has not the Spirit of Christ, he is not of his." Therefore it becomes
us to walk in all the ordinances ami fury, and his rebuke with flames of I commandments of the Lord blameless.
240
THE YOKE OF JESUS.
The Lord tells us we shall know men by their fruits, (Matt. 7: 16.) " Every tree that bringeth not forth good fruit, is hewn down and cast into the fire." So, my dear brethren, it becomes each of us to look well to the way of our go- ing, and take upon us the yoke of Je sus, and bring our bodies into subjec- tion to the word and will of God " Wherefore, lay apart all filtbines3 and superfluity of naughtiness, and receive with meekness the engrafted word which is able to save your souls." James 1 : 21. So admonishes Paul. We must wade through seas of trouble, and pass through many trials and temptations in this pre- sent world, but we have encouragements to support us in all. "Blessed is the man that endureth temptation, for when he is tried he shall receive the crown of life which the Lord hath promised to them that love him." James 1: 12.
Oh, brethren and sisters, stop and think for a moment upon what Jesus hath endured and suffered in order that I and you might have a right to the tree of life. He has suffered temptation, sorrow, pain, and the most horrid death that could be inflicted upon any being, and that altogether in order that we might be saved from under the curse by which our fore-parents by disobedience to the holy laws of God fell. ''Where- fore, when he cometh into the world, he saith, sacrifice and offerings thou would- est not but a body hast thou prepared me. In burnt offerings and sacrifices for sin thou hast had no pleasure. Then said he, Lo I come (in the volume of the book is written of me) to do thy will, 0 God." Heb. 10: 5—7. We that profess to be the meek and humble followers of Christ, should endeavor to follow him through evil as well as good report. "For," says Peter, "it is better if the will of God be so, that we suffer for well doing, than for evil doing. For
Christ also hath once suffered for sins the just for the unjust, that he might bring us to God, being put to death in the flesh but quickened by the Spirit." i Peter 3 : 17, 18. Peter says further: " Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves like- wise with the same mind : for he that suffered in the flesh hath ceased from sin. That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God." 1 Pet. 4: 1, 2. And again: "Yet if any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf," 16th verse.
Brethren, with these and many other evidences before us, let us take upon us the yoke of Jesus, and be fellow-helpers together, and try id build each other up in the most holy faith. Let us be kind and affectionate and loving towards one another, always manifesting our love to God by keeping his holy command- ments, and in trying to live up to all the requirements of the blessed gospel, that we be prepared for death, and for the coming of our blessed Savior, when he will come the second time without sin unto salvation. Well might the apostle say: "Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness." 2 Peter o ; 11. "Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, with- out spot and blameless." 2 Peter 3: 14.
Dear reader, let us be upon our watch that we may be found without spot, wearing the yoke of our blessed Re- deemer.
The apostle John tells us, "we should sin not, and if any man sin we have an advocate with the Father Jesus Christ the righteous, and he is the propitiation for our sins, and not ours only, but for
JESUS THE SAVIOR.
241
the sins of the whole world." 1 John 2 : 2. If we should commit a fault or should in any way offend any of our fallow men, whether brethren or not, we should not be too proud to go and con feea our fault; and if we did the wrong wilfully, we should repent of our evil deed, ask God in the name of his dear S<m to forgive us the wrong that we have committed. Oar Savior, when here on earth, was always engaged in doing good, always about his Father's busi- ness, making the whole of bis life peace- able, meek, humble and holy, and teach- ing his disciples that they should follow his examples, and take upon them his yoke. He says, " My yoke is easy, and my burden is light/' Therefore, we, if we would be his disciples, must obey his words, for we conclude that there is not one thing that he commanded us to do, that is nonessential, but that all is good, and profitable, and he that addeth to, or taketh therefrom is to be judged accord-
ing as his work shall be.
Boons Mills, Va.
A. S. M.
For the Visitor.
JESUS THE SAVIOR.
" For the Son of Man is come to save that which was lost."
Our text represents the Son of God as our Savior, and before closing this article it will be necessary to dwell awhile upon his sufferings. This will be no pleasant undertaking. But as there are so few that seem to appreciate a Savior's love, we shall try to bring to bear upon the mind of the reader the great need of a Savior, and by what means salvation was procured for us. — In this our day and age of the world there are but few intelligent people who deny the Divinity of Christ. Yet how few appieciate the need of a Savior. A
great many men and women who have the Bible to read aud who hear Christ's embassadors continuallv warning them to quit the service of Satan, and accept salvation upon the terms of the gospel, little think they need a salvation. To such I would say, pause for a moment and think of the awful curse brought upon the human family by the disobe- dience of man. By one man's disobe- dience death was pronounced upon the whole human family. u Wherefore as by one man sin entered into the world, and death by sin ; and so death passed upon all men, tor that all have sinned." Rom. 5 : 12.
Paul's language here refers us to the Fall in Eden, and if we let our minds be drawn back to that circumstance and consider the depraved condition of the human family caused by the disobedience of man, we can readily see the great need of a Savior to redeem fallen hum- anity from under the curse of a broken law.
God created man a holy being, and placed him in such a position that he could glorify his Maker. But that po- sition could only be retained by obedi- ence. Hence as soon as man became disobedient to the laws of his Maker he lost all the enjoyment of Eden and brought death upon himself and the whole human family. But God who is love, and who can be touched with the feelings of our infirmities thought man too great to be lost. Unborn generations were doomed to misery and woe as well as their guilty ancestors. So God took pity upon a forlorn world, and sent his only Begotten to redeem fallen humani- ty that all men might by complying with the requirements of the New Tes- tament again become the happy reci- pients of God's grace. " For this cause," says the apostle, "he (Christ) is the mediator of the New Testament, that by
242
JESUS THE SAVIOR.
means of death, for the redemption of transgressors that were under the first testament, they which are called might receive the promise of eternal inheri- tance." Heb 9 : 5. Herein is the love of God manifested to the world. "Not that we loved God, but that he loved us, and sent his Son to be a propitiation for our sins." 1 John 4: 10. It was the love of God that brought his dear Son from Heaven to redeem fallen humanity from under the curse of a broken law. How necessary then since our Savior has M borne our griefs and carried our sorrows" that we become obedient to his will that we may after this mortal life is ended enter into the joys of the Lord and dwell with him and the re- deemed in heaven throughout the cease- less ages of eternity. The time was when God's worshipers could not enjoy the benefits of religion to the extent that Christians now do. And if we read carefully the 9th and 10th chapters of Paul's letter to his Hebrew brethren and other Apostolical writings we can readily understand how lost man's condition was before Jesus the Savior came into the world. In vain did God's people through the dispensation of the old law offer up their burnt sacrifices, their consoling comfort was in the promised Messiah. Prophets of old used to love to dwell upon the thought of a Savior coming into the world. They, of course, knew how depraved the human family had be- come by deviating from the principles of Divine truth. Hence it was sweet consolation for them to know that a Sa- vior should be born into the world. The prophet Zechariah when prophesying of the promised Messiah says, " In that day there shall be a fountain opened to the house of David, and to the inhabi- tants of Jerusalem, for sin and unclean- ness." Zech. 13 : 1. The sanctification by Christ here is fully predicted. Hence
it is the atoning blood of Christ " that cleacseth us from all sin." " For God hath not appointed us unto wrath but to obtain salvation by our Lord Jesus Christ." How necessary then since the apostle has said, "ye are bought with a price," that we become obedient to the mandates of Heaven, that we may after death, enjoy the presence of the Lord and the sanctified, to all eternity. " For if the righteous scarcely be saved where shall the ungodly and sinuer appear?"
If those who are seeking the ways of righteousness and instruction from the plain and simple yet holy teachings of God "scarcely be saved" what shall be- come of those who know not God and obey not the gospel of our Lord and Savior Jesus Christ. 0 that all who have come to the years of accountability would ponder well what the condition of the disobedient will be in eternity, and come to the Lord while salvation is so freely offered and the invitation given "Come unto me all yc that are weary and heavy laden and I will give you rest," &c.
The rest that the Savior promises here is to the penitent after a full re- signation to the will of God. But "there remaineth a rest for the people of God" that shall remain to all eternity. But how was that rest obtained? Through the sufferings of our Lord and Savior Jesus Christ; as says the apostle, "For Christ also hath once suffered for sins, the just for the unjust that he might bring us to God, being put to death in the flesh, but quickened by the Spirit." 2 Peter 3 : 18.
The sufferings of our Savior before death, were so great that it is impossible to comprehend how great they were while dying upon the cross. The trials that he had to encounter while travel- ing through this world preaching the gospel, healing the sick, and doing ma-
JESUS THE SAVIOR.
243
ny other good acts were enough to pre sent that pain worn countenance in such an aspect as to terrify the most hardened heart at the thought ot crucifying such a meek and holy character. But no, the* trials and troubles that our Savior had to bear while sojourning in this wicked world exp>sed to the chilling blasts of the tempest, and the rays of the scorching sun. were uot enough to comph te our redemption unless he drauk that bitter cup of woe. Christ who through suffering* was made lower than the angels of Heaven, "hid not his back from the smiters and turned not his face from shame and spitting," but submitted to the cruel treatment of wicked men, yea, even suffered the most painful death that of the cross, that we through his sufferings might obtain eternal life Yea, he refused not to die that we through his sufferings might enjoy the blessings of au immortal life. He wore a crown of thorns that we might wear a crown of glory. He with tired limbs and faltering steps traversed the ruged bights of Jnda that we might walk upon the golden streets of New Jerusalem, the eternal city of God. He left his blissful abode in heaven, con- descended to a world stained with sin and pollution, and having not where to lay his head, he went with eagerness "about his Father's business." And when the time has arrived that he could say, "Father, I have finished the work thou gavest me to do," from nature's darkness and the powers of Satan, to thy great and marvelous light have I brought "lost ones" that were doomed to misery and woe." He refused not to die the most painful death that we might by obedience to the will of our Father in heaven obtain eternal life. But, alas! how few seem to desire immortal life. The sufferings of our Savior when skill- fully portrayed, has caused many of the
unbelieving to seek the paths of peace and the love of a kind Kedeemer. But strange to say, there arc ninny who be- lieve that nothing short of .complying with the whole will of the Lord will se- cure our salvation, who will suffer the mind to be carried back to the (suffer- ings of their Savior, yea, even to B th- le he m's manger a»d view the Miffrrings through his mortal life, and snll resi-t his pleas and the demands of the Holy Spirit. They can sit and listen to rhe chosen of God and with Felix of o!d tremble at the thought of living in sin, and yet slight the councils of a merci- ful God, and neglect the opportunity of securing a home in Heaven.
The prospect of a home forever in mansions of eternal glory where all is joy and peace, should arouse the most careless sinner to a sense of the duty he owes to God. And, dear reader, you who are yet in the service of Satan, think of the happiness of the righteous in eternity, and live uot for the present alone. Do not live so that you will miss the blessing of Heaven, and have to spend an immortal life in misery and woe. Think of the love your Savior manifested in the salvation of the hu- man family, and neglect not so great a salvation while mercy is so freely offered. Christ is still at the door of mercy, as he has already said, "Behold I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." " If any man " 0 the sweet consolation in those words. They show that all who hear the voice of the Son of God, and obey his will shall not lose their crown of life which the Lord the righteous Judge shall give to all those that fear God and keep the commandments of our Lord and Savior Jesus Christ.
0, then, dear reader, if you can by
244
TIIE NAME OF GOD'S PEOPLE.
obedience to God obtain the happiness of an immortal life, take up thy cross at once, and follow thy noble lledeemer. Remember, "no cross — no crown," and spend not a mortal life in vanity. Per- haps some who read these lines have al- ready become tired of the vanities of life, and desire to live in peac3 and hap- piness. 0, then, if you little enjoy the society of the wicked, quit the service of Satan altogether, and enlist in the noble cause of thy Redeemer, and with patience run the race that is set before thee, and with Paul of old fight the good fight of faith, and when thou art d)ne with this mortal life, God will receive you home with him and the redeemed in heaven to enjoy eternal life "where the wicked cease from troubling, and where the weary are at rest "
F. M. Snyder. JDe Graff, 0.
The Legal Scriptural Name of God's People.
BY JESSE CROSSWHITE.
In Isaiah, 62d chapter, we read, "For Zion's sake I will not rest, and for Jerusalem's sake I will not hold my peace, until the righteous- ness thereof shall go forth as brightness, and the salvation there- of as a lamp that burnetii, and the Gentiles shall see thy righteousness and all kings thy glory, and thou shalt be called by a new name which the mouth of the Lord shall name."
Again, the Lord says, " Behold, my servants shall eat, but ye shall be hungry, behold, my servants shall drink, but ye shall be thirsty, behold, my servants shall rejoice but you shall be ashamed, behold, my servants shall sing for joy of
heart, but you shall cry for sorrow of heart and shall howl for vexation of spirit.
And you shall leave your name for a curse, to ray chosen, tor the Lord God shall slaj* }*ou, and pall his servants by another name."
By the above citations we per- ceive very clearly that the people of God were at first called the ser- vants of God, and that they were justly entitled to this name from the fact of their doing his service with- out enquiring, or knowing why they did so. A servant seems to be a kind of blind instrument in the hands of an operator. We often find instan- ces upon record in the Bible, of the Lord calling persons his servants who seem by a careful examination of their history to have been very wicked persons, for instance in the prophecy of Jeremiah 27th and 28th chapter. " Thus saith the Lord, I have made the earth, the man and the beasts that are upon the ground by^ my great power, and by my out- stretched arm, and have given it unto whom it seemed good unto me, and now I have given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant, and the beasts of the field have I given him also to serve him. And all nations shall serve him, and his son, and his son's son, until the very time of his land come, and then ma- ny nations and great kings shall serve themselves of him." Note, the time when his land should come was at the expiration of the seventy years captivity. Then the Lord says,- "And it shall come to pass when seventy years are accom- plished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity," &c.
TUB NAME OK GOD'S I'KOPLF.
245
Again wo read in the 50th chapter of Jeremiah thus: ' I have laid a snare for thee, and thou art taken, O, Babylon, and thou ivast not aware/* &c.
Thus we can see as already stated that in former times the Lord called those his servants who were the blind instruments in his hands to ac- complish his work.
But when Jesus Christ came, his mission was to enlighten the minds of the people, and to make known to them the will, and purposes of God concerning us. The will and doings of God which had been such a profound mystery that even the angels had desired to look into them, but had failed to do so, was now to be revealed unto man. Hence Christ became "a teacher," an expounder ol those mysteries which had baffled all human research, and completely puzzled the sages and philosophers of all ages. But Christ became a teacher of those things, revealing them to all who were willing to come under his tutorage. Hence all who thus became his pupils, or stu- dents were denominated disciples.
The position of these disciples was
I. evidently a grade above that of a servant, from the fact they were taught (or were being taught) the ; mind of their teacher. After they ; had thus been partly instructed by [- initiation into the mysteries of the mind of God, and, when they began < to understand, and conform to the ' principles of the doctrine thus taught them, then Christ uthe teacher" calls them his friends: "ye are my friends if ye do whatsoever I command you. • Henceforth I call ye no more serv- \ ants, for the servant knoweth not i what his Lord doeth," but I have called you friends, for all things that
I have heard of my Father I have made known unto you.
Sere we see another name which is indicative of a still higher grade towards perfection given to the people of God. They seem now to have so far understood his will, and obtained his confidence as to be en- titled to the distinguishing name of Friends. Last, but not least, he called them brethren: "Whoso- ever doeth the will of my Father the same is my mother, my sister, and my brethren."
" My mother and my brethren are those that know the will ol God, and do it."
The apostle Paul says, that, for this cause he was not ashamed to call them brethren, saying, " I will declare thy name among many Brethren. Thus we see that after the disciples had been fully instruct- ed in the things pertaining to the kingdom of God, and its govern- ment, and began to practice accord- ing to the instructions which they had received from their Teacher, or in other words, when they were ac- counted competent to teach and practice the true principles of the doctrine of the kingdom that then Christ their Teacher acknowledges them as co- laborers, as equal instru- ments in disseminating light in in- culcating, and imparting that true wisdom " which cometh down from above, which is first pure, peaceable and easy to be entreated, and full of good fruits (or works) in the observ- ance of which there is great re- ward."
We have now noticed briefly, that the people of God were called ser- vants, and why? That they were also called disciples, and why ? That they were called brethren, and why ?
240
THE NAME OF GOD'S PEOPLE
We might also go on, an<l show they were called believers, saints, &c, ami why? hut have not time or space, in this short ennay lo do so Suffice it to say that there was a very signi- ficant and important cause tor all these names, when applied to indi viduals.
When spoken of in a collective sense, the\ were called "the Church" — "the Church of God:' fee*.
ByT their enemies the)' were called " the sect of lite Nazarenen, Chria tians, &c., of which names they did not seem to he ashamed, although these were not their legal name, as we have clearly shown from the fact that they were not given them by the "rhouth of the Lord." Pan' says, " let none of yon suffer as a murderer, or as an evil doer, or as a busybody in other men's matter*, but if an}7 mat) suffer as a Christian, let him not he ashamed " That they were first called Christians at Anti och by their enemies is admitted by all. Theretore the church was not called " the Christian Church" nor " the Dunhard Church" nor the Bap tist Church, nor the Presbyterian Church, nor the Methodist Church, nor the Lutheran Churck, nor the (ferman Baptist Church, nor the Christian Baptist, nor the Free Will Baptist, nor the Missionary Baptist, nor the Hardshell Baptist, nor the Methodist-Episcopal Church, South, nor the Methodist-Episcopal Church, North, nor the United Brethren, nor any other sectarian or unlawful name, but it was called " the Church of God," and the members, M the Brethren of our Lord Jesus Christ, <kye are my brethren if you do what- soever I command you." Christ. " For this cause he was not ashamed to call them brethren." — Paul.
We have shown that the proper and legal name of those who under- stand and practice the doctrine pro- mulgated by "the Lord" through the pernon of Jesus Christ, was that- of Brethren, when applied to them a- individuals, but when applied in a collective sense, it was and is lfcthe Church ol God." We also see that the name " Christian1* was not triven tUem by "the mouth of the Lord" nut by the enemies of Jesus Christ, which were at Ant?oeh, and* who applied the name in token of the d«ep contempt which they felt for Christ and his followers. The-a-pos- tle Paul knowing this fact and" feel- ing the odium incident thereto, and that all those who openly professed to he followers of the meek and lowlj- Jesus might expect to have this vile asj>ersion hurled a<fc them trcm their enemies, exhorts them to fidelity and steadfastness in the faith, and endeavors to arm, and encourage them against the malevolence ot those their revilers. Hence he says, 11 Let none of you suffer as a mur- derer" Peter (you remember) had charged those wicked Jews with be- ing the u murderer* and betrayers of the just one," and that they had de- nied him in the presence of Pilate when he was determined to let him go. Paul now brings this home to their remembrance, that although they have their names thus cast out as evil, by being called Christians, yet that is not as bad as being murderen — therefore their ease was iar bettei than those of their aecusors. "Or a* an evil-doer." That the evil whict those enemies of the religion of oui Lord Jesus Christ, were engaged in would ultimately redound to thei: own destruction and perdition, bu to the praise and glory of God, an<
THE NAME OF GOD'S PEOPLE.
247
also to the joy and consolation of
his followers. "Or a busybody in other men's matters," as meddlers in things which did not concern them, because for them to suffer as such would be far worse, than merely be ing called by the opprobious name of Christian.
Therefore the apostle admonishes them to bear the cross despising the shame. Or, in other words, "if any suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf."
That the name Christian was a reproach in the early ages of Chris- tianity seems very evident to all who have taken any thought upon the subject, or examined Mosheim or any other writer of ancient Church history. All aacient Historians agree n recording this fact.
We often hear persons claiming superiority over others in the fact that they belong to " the Christian Church" and therefore charge that all other denominations are sectarian.
Now let us examine for a few mo- ments the grounds upon which they make this charge.
1st, They claim that it is the only scriptural name.
2nd, That the Church is Christ's Church, and
3rd, That all the members com- posing " the Church " should be called Christians, and nothing else.
We have already seen in a former part of this essay, that there were at least two other legal and scrip- tural names by which the people of God were called. We have also seen under what circumstances, and in what degree of perfection they were so -called. That when they were the blind instruments in the hands of God to perform his work, and ac-
complish his purposes, they were called "servants." That when they became students — learning his will
— that the}' were called "disciples," and that when they were instructed to know, understand, and practice the truths thus taught them, that then he was not ashamed to call them brethren, virtually acknowl- edging them as co laborers in the great work of salvation, and, " as being heirs together of the grace of life" — "heirs of God, and joint heirs with himself."
So far as the scriptural name is concerned, we find the name Baptist contained in the " New Testament," as also the name Presbytery, but these are applied as distinctions in office — thus, " John the baptist" was so called because he baptized, hence all who baptize are legally baptists in that sense of the case.
The apostles and elders were called " the presbytery" by virtue of their functions in the Church, hence all who exercise those holy functions in the Church are legally Presbyterians. And as it is by, or through the power and authority of the members of the Church that all those offices, or functions are performed, therefore all the members of the Church are legally Baptists, and also Presbyterians
— taking this view of the subject. Now I am as much opposed to a
sectarian name as any one should be, for 1 do verily believe that the dif- ferent names assumed by the pro- fessed Christians world has a great deal to do in keeping up the strife and division which is so prevalent in this our day.
If all Christians would come to a oneness in name, and let that be the "Church of God," when spoken of collectively, and the endearing name
248
GOOD WORKS.
of brethren when spoken of as mem- bers, thus : " God shall be one and his name one, and all ye are bretltmt," then indeed would the Lion and the Lamb lie down together, and the prayer of Christ be answered.
GOOD WORKS.
No true Christian despises or neglects good works. They are always regarded in Scripture as the natural product of faith, so that by their presence or ab- sence a living faith can be detected with unerring certainty. " Every tree which bringeth not forth good fruit is hewn down and cast into the fire." G-ood works may take a thousand forms, just as an infinite variety of airs may be played upon an organ. But, as in the case of an organ, the intrument must be in good tune, must be played by a good performer, and must be supplied with a sufficiency of wind, in order that beau- tiful music may be produced, so must certain conditions be carried out in or- der that the works of the Christian may be pronounced "good." To enumerate the numbers and kinds of good works would be impossible; they are as many- fold and various as are the relationships existing between one member of society and another. Although they are wrought for the Lord's sake, they are all done toward man. God "is not ministered to by men's hands, as though he needed anything, seeing that he giveth to all life, and breath, and all things." (Acts 17: 25.) When the Savior was upon earth, good works could be exercised towards him; but now that he is exalted to God's right hand, this is impossible; and so he says, "The poor ye have al- ways with you, but me ye have not al- ways." (John 12: 8.) Whatsoever is done now "in the name of a disciple" to one's fellow, is taken as good work
rendered towards the Son of Man. Every form of kindness and of mercy; the de- votion of any part of one's time and means to teaching the uninstructed, to visiting the sick, to comforting the sor- rowful, to feeding the hungry, to restor- ing the fallen; every act of forbearance towards those who try one's temper, who heap slander or insult upon the character; every act of grace, of liber- ality, of compassion; the sacrifice of position for the welfare of another; the taking the second place where the first seems due — these and such as these are "good works."
By what power are they wrought? The Bible, the Church, and the con- science of the Christian answer, By the power of God His Holy Spirit breathes into the heart, and from him proceed all holy desires, all good counsels, and all just works. We do not feel him work- ing, we cannot detect his presence by any organic movements; we simply see the result, and acknowledge that "power belongeth unto the Lord." "The wind bloweth where it listeth, and thou near- est the sound thereof, but canst not tell whence it cometh or wither it goeth; so is every one that is born of the Spirit." (John 3: 8.) Every Christian takes to himself and echoes the words of David: "Who am I, and what is my people, that we should be able to offer so willing- ly after this sort? for all things come of thee, and of thine own have we given thee." (1 Chron. 29: 14.) Where is boasting then? It is excluded.
A second point to observe with regard to all good works is, that they spring from love. If they are wrought from any other motive, such as the desire to be respectable in the eyes of man, oi to win justification from God, they an absolutely worthless. For so says th< apostle : " Though I bestow all my good:3 to feed the poor, and though 1 give mj
GOOD WORKS.
249
body to be burned, and have not. love, it profiteth me nothing." (1 Cor. 13: 3.) " Faith;" that is, dependence on Gfod through Christ, "worketh by love." Christian labor is the labor of love." Love is never idle. It will always be up and doing. He whose heart has been touched so that he loves God and the Lord Jesus Christ, is daily manifesting that feeling in a life of usefulness. It was love that made the widow's farthing so valuable in the sight of Christ; she brought her heart with her gift.
And this love springs from a sense of forgiveness. "We love him because he first loved us." The parable of the two debtors (Luke 7 : 41 — 43) is evidently based upon this truth. God has had great mercy upon us j he has liberated us from the bondage of corruption, and our heart, rejoicing in his love, turns to him as to a Father, and to Christ as to a Savior, and says, "Lord, what wilt thou have me to do?"
The grand example of love and of those good works which spring from love, is our blessed Savior. " That the world may know that Hove the Father." (John 14 : 13.) This shows the secret spring of all his life; this accounts for his going about doing good, bearing the burdens of the weak, pleasing not him- self, but bearing all things, enduring all things, and finally giving his life a ran- som for many. And his commandment ;X> his disciples is, that they should love )ne another as he has loved them.
Whilst, however, love is the source rom which all good works spring, it nust not be forgotten that God has in i lis mercy furnished us with a secondary ncentive to a life of self-sacrifice, name- ly: the consciousness that such a life, i! Wringing from such a love, and rooted •; ,Q .such a faith, meets with God's ap- probation, and shall receive a reward ereafter. " God is not unrighteous to
forgot your work and labor of love, which ye have showed towards his name, who have ministered to the saints, and yet do minister." (Heb. 0 : 10.) "Here- in is my Father glorified, that ye bear much fruit" (John 15 : 8.) " To do good and to communicate forget not, for which sacrifices God is well pleased." (Heb. 13:16.) Thus, though good works proceed from God, yet the very fact of their being wrought out in his children, cause them to become a source of pleasure to him; and it is from the knowledge of this truth that Paul prays for Christians, that God may "make them perfect in every good work to do his will, working in them that which is well pleasing in his sight, through Jesus Christ, to whom be the glory." (Heb. 13: 21.) Nor is this Divine approba- tion fruitless in results, for all Scripture testifies that the man of God will be rewarded according to his works, and that " he which soweth sparingly shall reap also sparingly, and he which soweth bountifully shall reap also bountifully." (2 Cor. 9 : 6.)
One question remains to be answered. If good works spring from love, and if love is grounded on a sense of God's mercy through Christ, and of the sin- ner's justification through the blood of the Lamb, how is it that James says — "By works a man is justified, and not by faith only ? " (James 2 : 24.) What- ever church we belong to, and whatever doctrines we hold, it must be evident at first sight tkat some care is needed in reconciling this passage with the general teaching of Scripture, as exhibited, for instance, in the story of the Pharisee and the Publican. (Luke 18 : 9—14.) Is not the answer to the above question something to this effect ? What James says is perfectly true ; a faith which does not produce works is not a justify- ing faith ; supposing a man said — "I
250
NONCONFORMITY TO THE WORLD.
am justified, pardoned, accepted, ac- lercised the grace of God put at his dis- counted righteous before God, through posal here up m earth Every step in faith in Christ, who died for me," and the" process is "of God," aud all the yet did not love God, and did not begin glory, from first to last, is due to his
to show that love in an unselfish life; then James would say to him — M You say you believe, but you do not really believe; your faith is a dead faith ; the Spirit of Christ is not working in you, therefore you cannot be one with him by faith, therefore you have not real faith at all." The grace of God is not
unutterable love. — Selected.
For the Visitor.
Non-Conformity to the World.
" Be ye not conformed to this world ; but be ye transformed by the renewing of your mind, that ye may prove what is that good, acceptable, and perfect will of God." Rom. 12: 2.
a fiction, but a reality ; and if a man | These are words I fear, are too little becomes conscious of his sinfulness and ! regarded among the Brethren We also flees for refuge to the cross of Christ, \ read in the first chapter of the first saying, " God be merciful to me a sin- epistle of Peter, 14rh verse thus: u M ner," God does have mercy on him. obedient children, not fasbiouiug your- He not only pardons his iniquities, how | .selves according to the former lusts iu ever great, but he also begins to operate I your ignorance." A great many of oui
upon the man's heart, pouring in life, peace, joy, strength, and the other gifts of the Holy Spirit. A vital union is
Brethren say, we have no scripture U prove that we must wear a round coat We are willing to admit this at once
thus effected between man and God \ But we have plenty of scripture to prove through faith in Christ Jesus. And I thai we are to be a separate people fron this union manifests itself in a renewed the world. Aud the Brethren hav< character. The converted man is " mar- 1 established an order in anuual conference ried to Christ, who is raised from the | and if we don't want to live up to wha dead, that we may bring forth fruit uuto j [s done at annual conference, I ask whj God." (Rom. 7 : 4.) If there is no do we send Brethren there to adopt rule
for the church to be governed by ? Wt had better take the money paid out it that way and give it to the poor.
fruit, that is a sign that there is no true union; in other words, faith without works is dead If faith does not pro duce good works, it evidently has not! have confidence enough in my brethre: brought the sinner to God for justifica that when they meet in annual counci tion, and the real step called "coming that they aim to be governed by th to Christ," has never been taken. This word of God, and from that word the shows in what sense good works co ; have established this order.
operate with faith in the matter of jus tification. They do not form its ground,
I believe every brother and sister wii say with me that the order of the Bret!
but they do form its necess»ry conse | ren is not wrong, and if not wrong quence, and therefore its test. must be right, for we understand by tl
We conclude, then, that the sinner word of God, that there are only tw who really comes to Christ is now ac ways, cepted by God on the ground of the way. atonement wrought upon the cross, and Brethren is right, and it would be go that he will be rewarded hereafter ac j for every brother and sister to confor cording to the way in which he has ex- to that order. " He that knoweth to <
one wrong way and one rig! So we will say the order of tl
A SCRIPTURAL RKQUKST
251
good, and dneth it not, to him it is sin." M What shall we say then, shall we con- tinue in sin that grace may abound ? God forbid." Ron. tf: I. " For who- soever coiniuitteth sin, transgresseth also the law." i John 8 : 4.
The annual meeting has said that ministering brethren should admonish brethren not conforming to the order, from time to time, and if they would not hear, to deal with them according to the 18th chapter of Matthew. I fear some of our ministering brethren will be found behind the mark in this solemn work.
A. 8. Leer
Girard. III.
A SCRIPTURAL REQUEST.
To the dear brethren and sisters every- where: Greeting.
We take this method of informing you, that we greatly desire that the members of our common brotherhood in our sister states visit us, that we there- by may be strengthened in our spiritual man, and also have your help and in- fluence to build up the cause of Christ in Missouri; and especially do we desire our fellow laboring Brethren to visit us, and give us their help in preaching the word and doctrine to us and to the people of our state. And that their .visits indeed be to the advantage or pro- fit of the church, we ask, in all charity, ill ordained brethren traveling through )r into the state to use Heavenly wisdom n organizing churches, ordaining Elders, ind advancing brethren to the word, or ieaconship; so as to fill the offices of fhe church with brethren who have novtn themselves to be in possession of he humble principles of the Gospel, by heir/ plain personal appearance and icily walk. For many of us are well t ouvinced that, for a want of carefulness
in this matter, the work of the Lord has been greatly impeded, and the church burdened or weighted with corruption, in many places, and the labors or preach- ing of plain brethren, when holding forth the simplicity of the gospel under- valued. And we in Missouri wish to use every gospel means to secure the prosperity of the church in our state, and in this way we can, at least so far as creating of officers in the state is concerned in this matter. And those officers who move to us, who are not of the above mentioned character and life, we will try and earnestly admonish in love to have them fall in with us in the observance of self denial. There are now, I believe, some six or eight or- dained brethren in our state, who, if apprized of such wants as referred to in this article, can attend to them without hurrying things in an unsafe manner, aud thus prevent the ordaining of no- vices who have only been in the ministry about three years, and young in age and experience; and also present the elect- ing of others to the word and deacon- ship, who look like the world in their appearances, and are yet unproven as to evidence of strength in christian prin- ciples, which should be seen and known of a brother before he is put into official life or position in the church. Hence Paul says to Timothy : " Lay hands suddenly on no man," &c. We all know that it is not merely the going through with holding elections, and filling the offices of the church with officers, that will advantage the church. The church will be much more successful with a few officers of proper qualifications and prin- ciples, than to have many officers who lack these.
Yours in bonds of love, by the ap- proval of many.
John Harseey.
Cornelia, Mo.
252
THE FAMILY CIRCLE.
ik Janiflg §in\t
MATERNAL TRAINING.
" Train up a child in the way he should go, and when he is old he will not depart from it." This is not only a divine injunction, but a principle of ac- tion understood and practiced by every intelligent gardener; hence the familiar adage, '-'as the twig is bent the tree is inclined." On entering any well kept nursery we can not but well admire the symmetrical proportions of those beau- tiful evergreens and maple plants ; they have been trained there. At the end of the long row we notice a plant, crook ed and unsightly, we ask the gardner, "What makes the difference?" He re plies, "Oh! I have not trained that at all, I have just let it alone" Alas! how many precious immortal plants are "let alone," to g*ow up just as they please, and salder still it is to know that they are not orphans. Are we to understand by this illustration that if we desire that the "olive plants which are springing up around our table," should grow upright we must commence the bending process when they are but twigs? Most certainly. An anxious mother once asked the Rev. Robert Hall the celebrated pulpit orator, " How soon should I begin to teach my boy?" " How old is he ?" he replied ; " eighteen months," was the answer; 'then ma- dam, you have lost a whole year alrea- dy." How very few there are on whom the holy name of mother rests, can real- ize or even understand the refined and sacred emotions breathed forth in the following exquisitely beautiful lines by the late Mrs. Emily Judson, on the birth of her first born :
"This beautiful, mysterious thing,
This seeming visitant from Heaven ; This bird with an immortal wing,
To me, to me thy hand hath given !
A sncred awe is in my room, I tremble with delicious fear."
"The future with its light and gloom.
Time and eternity are here. Hopes, doubts in eager tumult rise,
Hear, oh ! my God ! one earnest prayer, Ilooui for my bird in Paradise,
And give her angel plumage there ! "
Yes, "these birds with immortal wings" are lent to us to be trained for Paradise; their voices to be attuned to songs of sacred melody here, so that when they reach the heavenly city and harps of gold are placed in their hands, they can readily strike them to the richer, sweeter symphonies of Heaven. We are apt to lose sight of the import- ant fact in the training of our children, that we have a three fold work to do. A child possesses a soul or heart, a mind and a body. The latter is only the cas- ket in which the two former invaluable jewels are held, but they are intimately and inseparably connected one with the other, each to be molded and fitted for its own appropriate sphere of action in life's warfare. Some mothers devote their exclusive attention to the physical wants of their children; several hoursl of each day are spent in preparing some- thing nice for the gratification of the palate. A few more hours are then) devoted to the fixing up of a costly gar- ment for the evening's entertainment to which a daughter has been invited, and. at an hour when that mother ought tc be seeking "tir'd nature's sweet restorer, balmy sleep," with heavy eye-lids and. weary steps s>he adorns her child for the midnight ball. Is this not a solemn masquerade? But preparatory to this) she has called in the help of Monsieon Longshanks in giving her daughter lesl sons in the art of " tripping on the lighj fantastic toe," not knowing that Damd Nature has already trained those toes! for it is as natural for a child to danc as to sing or laugh, the connection be -
YOUTH'S DEPARTMENT.
253
twcen our toes and the music of a violin, is simply that of cause and effect. This teaching to dance is altogether super- fluous. But says the mother, " I want to have my girls graceful in their move- ments and ladylike in their manners," and so this part of their training which is peculiarly a woman's and a mother's work, is transferred to a bowing, grin- ning French dancing master, who is in my estimation nothing more than a human monkey. Do we not know that our children watch our steps and actions more closely and critically than they do those of their dancing master? If mothers are lady-like in their manners their daughters will necessarily be the same, and so vice versa. Another class of mothers are extremely anxi-ous that their daughters should have cultivated minds, and to accomplish this, they are sent away at an early age to a boarding school, more frequently a nunnery, they have had no home culture ; in caring for mind and body, the heart has been quite forgotten. I was standing in a book-store one day talking to a friend, when one of this class of mothers came in to select a library for her daughter who was expected shortly from school, having at sixteen "finished her learning," to use her own elegant phraseology. I had just purchased Grace Aguilar's works in plain binding and sober color, and my friend shewed them to her. M La ! no I don't want them homely looking books, shew me them handsome red ones." Was that mother fitted to be the intelligent companion of an educ- ated daughter? I did not remain to see the literary taste she displayed in her selection, but walked out recalling the following incident related by Burns; he was visiting at the palace of an illiterate nobleman who had a splendid library. His- lordship with some pomp, exhibited his-' well selected books, of whose con-
tents he was totally ignorant. The gifted ploughman quietly took out his pencil and wrote on a fly-leaf the following lampoon :
"Freo through the leaves yo maggots make your windings,
But for his lordship's sake, oh! spare the bind- ings."
This could with equal propriety be labeled on many a book-shelf of Ameri- can aristocracy. When we as mothers take hold of each strand in that three- fold chord separately, and then carefully and judiciously twine them, one around the other, till it presents a perfect and compact whole then, and not till then, have we "trained" our children aright.
God pity the poor woman to whom the solemn duties and responsibities of maternity come, and she all unprepared for them. In view of this burden of care and labor, we are often led to ex- claim despairingly, " who is sufficient for these things ? " There is heard in response the vocie of infinite goodness and mercy. " My grace is sufficient ! " — Selected.
goutft'a Department
A HEROIC BOY-
A few weeks ago, on board an Eng- lish steamer, a little ragged boy, aged nine years, was discovered on the fourth day of the voyage out from Liverpool to New York, and carried before the first mate, whose duty it was to deal with such cases.
When questioned as to his object in being stowed away, and who brought him on board, the boy, who had a beau- tiful sunny face, and eyes that looked like the very mirrors of truth, replied that his step-father did it, because he could not afford to keep him, nor to pay his passage out to Halifax, where he
254
CORRESPONDENCE.
had an aunt wIm w;k well off, and to wlu'S ebouse he was g<'ing.
The male did not believe the story, in spite of the winning face and truth- ful accents of the boy. He had seen too much of stowaways to be easily de- ceived by them, he said; and it was his firm conviction that the boy had been brought on board and provided with food by the sailors. The little fellow was wry roughly handled in conse- quence.
Day by day he was questioned and re questioned, but always with the same result He did not know a sailor on board, and his father alone had se creted him and given him the food which he ate
At last the mate, wearied by the boy's persistence in the same story, and per haps a little anxious to inculpate the sailors, seized him one day by the collar and dragging him to the fore, told him that unless he told the truth in ten minutes from that time, he would hang him from the yard-arm. He then made him sit down under it on the deck. All around him were the passengers and sai- lors of the midway watch, and in front of him stood the inexorable mate, with his chronometer in his hand and the of- ficers of the ship by his side.
It was the finest sight, said our in- formant, that I ever beheld — to see the pale, proud, sorrowful face of that noble boy, his head erect, his beautiful eyes bright through the tears that suffused them When eight minutes had fled, the mate told him he had but two min- utes to live, and advised him to speak the truth and save his life; but he re- plied, with the utmost simplicity and sincerity, by asking the mate if he might pray.
The mate said nothing, but nodded his head and turned as pale as a ghost, and shook with trembling like a reed
with the wind. And there, a1! eyes turned on him the brave and noble little fellow — this poor boy whom society owned not, and whose own step father could not care for him — there he knelt with clasped hands and eyes upturned to Heaven, while he repeated audibly the Lord's prayer, and prayed the dear Lord Jesus to take him to heaven.
Our informant adds that there then occurred a scene as of Pentecost. Subs broke from strong, hard hearts, as the mite sprang forward to the boy and clasped him to his bossom, and kissed him and blessed him, and told him how sincerely he now believed bis story, and how glad he was that he had been brave enough to face death, and b± willing to sacrifice his life for the truth of his word. — Good Words.
(Correspondence.
A few Thoughts on our last Annual Meeting. Plymouth, Ind ,
June
outh, Ind , ) 22nd, 1870. j
First I will say that I got home safe, and thank the Lord for it, and found all well, and hope all our dear brethren and sisters and friends were equally favored by the Lord. When L got to Plymouth I found my son-in-law at the station though it was 9 o'clock in the evening. I was truly glad to «ee him.
On the 12th we had two meetings, and the same day there were 6 received by baptism.
Now I will say to our dear brethren that I was much pleased with our An- nual Meeting this year, as there was less business and much love shown by all. This makes me think by the next An- nual Meeting we will have less business,
CORRESPONDENCE.
255
and [ believe, if we, who are the house- 1 keepers in the churches, will do our part j in managing the business at home, in keeping ourselves and members in good order according to the Gospel, we will cot have many quostions to carry to our Annual Meetings. I mean, we should not make cases of every thing we hear and see. We ought to be very careful even in our house keeping, and if there is so much fault finding, we ought not take every thing into the church, but 6ee whether it is a tresspass or a trans- gression, and if a tresspass, see whether the member offended, has done his or her duty as they promised, and if they have not, have them to do s ). And I do believe if the offended member will go according to the directions given by the Savior in Matt. 18: 19, where he .'•aid : " if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven," I be- lieve the Savior meant those two should agree to first bow before the Lord and ask him sincerely to help them to be- come reconciled together, and I do be- lieve nine cases out of ten will be settled and never come before the church much less before the world as it often does. My advise is to us all, not to take of- fence so soon. First see whether we are clear, and if we are not, first take the beam out of our own eyes, then we shall, says the Savior, "see clearly to take the moat out of our brother's eye." Now, dear members, I don't believe in giving offence, but I don't believe in taking offence so quick. We must bear much as the Lord has to or does bear much with us 1 Cor. 8:11 — 13. If I can bear to do something that some cannot do, and it should offend any of my d< ar members, shall the weak brother perish for whom Christ died ? 12th verse. aBut when ye sin so against the breth- ren and wound their weak conscience, ye sin against Christ." Paul says, " Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth ." I will add and say, let us watch and pray, so as not to do
any tiling whatever to offVnd our dear members. Rut if we should offend by doing what God requires ol us to do, then we must obey God rather than man. But if we have not a "thus saith the Lord" for it, we should bear, for Christ bears with us. I do believe, dear members, if we have love one for another as we should have, we will not have so much trouble, for love beareth much. "Beareth all things, believeth all things, hopeth all things, endureth all things." 1 Cor. 13: 7. "Charity never faileth." (8th verse.) Let us all covet the best gifts, and if we live to meet again in annual council, we will get along with business in the name of the Lord And I do believe, if we in our districts, will do as siid before,, not make cases of every little thing, but try to settle such at home, we shall do well. Let us all say:
What ar<? others' faults to me, I have not a vulture's bill. To pick at every flaw I see, And make it wider still.
It is enough for me to know, I have follies of my own ; And on my heart the care bes'ow, And let my friends alone.
If wisdom's way we wisely seek, Five things observe with care : Of whom ye sr eak, to whom ye speak, And haw, and when, and where.
John Knisley.
Fayettsville, W. Va., | July 11th, 1870. }
By request we publish the receipt of the following douations for the puipose of building a meeting-house for the Brethren in Fayette Co , W. Va., in place of the one destroyed by thi army during the war.
Received by John Arnold, Mil ford,
Ind. :
of Eld. Jacob Miller, Portage, Ind., $
of Eld. James Miller, " "
of Ro«k Run Congregation, Tn'i.,
of Soiomon's Creek Congregation, Ind.,
Exchange per Check
Total
5 no
5 00
10 00
10 00
$30 00
20
Received by me from John Arnold by
check $29 80
J. S. Flory.
256
OBITU ABIES.
|)netrt}.
IN MEMORIAM.
LINES ON THE DEATH OF
SISTER MARY Z. LANGSTRQTH. —0—
Thou hast gained that heave»ly shore, Where joys for thee were kept in store; Joys that shall last for evermore.
All the Saints of old are there:
"With thee their songs of praises share;
With which no earthly songs compare.
Oh! what joy, for Saints to meet Around the Savior's mercy-se.it; And all His tender love repeat.
There the glorious feast is spread ; The Savior seated at its head; Where all with heavenly food are fed.
In heaven no name or sect are known ; But all before the Savior's throne Were saved by His dear blood alone.
There thy dear kindred thou ^halt see; And ever with the Lord shall be — Happy through all eternity.
J. E. McIlhenney. May 29th, 1870.
OBITUARIES,
Died in the Wadams Grove Church, Julv 6th, 1870, CYRINE GIRTON, wife of Br. John Girton, aged 61 years, 10 months and 11 days. Disease of the heart. The day of her death she spun yarn and eat a hearty dinner, and in about an hour she was taken very sick. The doctor was called, but in five hours her spirit had taken a flight to try the realities of an unknown world. She leaves a kind husband and father and one young daughter to mourn her loss, but we hope tbat their loss is her gain.
Funeral services by the brethren from John 11: 25 and 26.
Jaites Mew.
Died near Uniontown' Carroll Co., Md., June 18, 1S70, MARY SUSAN, eldest daughter of Bro. Upton and sister Elisabeth Roop, aged 18 years and 6 days. On the 20th her remains were consigned to the grave, in the presence of a large concourse of relatives and friends.
Funeral services by the Brethren.
Died near New Windsor, in the same county, June 21, 1870, JOHN ENGEL, aged 84 year's, 9 months and 8 days. On the 23rd his remains were interred in the grave yard attache! to the Brethren's meeting-house, at Pipe Creek, Md. Funeral services by the Brethren.
Died at Brooklyn, Poweshiek Co., Iowa, June 3rd, brother JOHN SNYDER, formerly from Ohio, aged 73 years, 4 months and 20 days. Funeral discourse by Eld. Samuel Garber and others, from Thess. 5 : 9, 10. He was a faithful member of the Brethrenn for many years.
J. S. Snyder.
Died in the Sandy Creek cengregation, Alle- ghany county, Maryland, June the 4th, 1870, WILLIAM FIKE, aged 35 years, 10 months and 13 days. He had sent for brother Jacob M. Thomas and the writer to receive him into the church, and he was conveyed to the water on a spring wagon with a bed on it, where he was baptized and then taken back to his house. This was on the 22nd ol April. On the 7th of May we had a private Lovefeast at his house according to his desire, which seemed to revive him very much. He had been sick for a year i or more, with Chronic Inflammation of the Bronchial tubes. He ate nothing for 8 or 10 days, then fell asleep in Jesus. He selected Prov. 14: 32, litter clause, "But the righteous hath hope in his death," for his funera! dis- course; also the 665th hymn. The deceased leaves a widow and three children to mourn their loss, which we trust is his great, gain.
Funeral services by Eld. Jacob M. Thomas and the writer.
Jacob Beeghi.v.
Also in Sandy Creek church, pavette Co., Pa., May 10th, 1870, sister SARAH SICKLE, wife of William Sickle, and daughter of Solomon Workman, a de-icon in the church, aged 34 years and 5 days. She was subject to Hysterics. The last attack she told her husband that she was going to leave him and that she was glad that the time had arrived.
Funeral services by Elder Jacob M. Thomas and the writer from Isa. 38: 1, latter clause: "Thus saith the Lord, set thine house in order, for thou shalt die and not live."
Jacob Beegqly.
Died in the Philadelphia church. Pa.. May 7th, 1870, sister MARY K. LANGSTROTH, aged 77 years. Sister Langstroth was the daughter of Eld. Peter Keyser, for a long time the pastor of the Philadelphia church.
Died in the Desmoines Valley church, P-lk Co., Iowa, May 26th, 1870, of a lingering disease, br. SAMUEL ROTHROCK, aged 7<5 years, 9 months and 26 days. He bore his af- fliction with Christian resignation, and like Paul, preferred to be absent from the body that he might be present with the Lord. He was a faithful minister, and an exemplary member of the church.
The funeral occasion was improved by the brethren from Philip. 1: 21, a text selected by the deceased.
I. D. ESHELMAN.
Died in Macoupin Co., I1L, May 15th, 1870. sister MARY WATSON, aged 81 years, 10 months and 5 days. She was a consistent mem- ber for many years. Her sickness was short, and she had no desire to get well, but desire i to leave this troublesome world and join the an- thems beyond the sky. Funeral services by Elder John Crist.
['Companion' please copy.]
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BRETHREN'S HYMN BOOK.
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Books on Freemasonry !
MASONRY. By President Finney. "A clear, candit and Christian discussion of this subject." Price $1,00.
LIGHT ON FREEMASONRY,
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A REVELATION OF THE
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Those who are prejudiced against anything ,new should know that Dr. Fahrney's Blood Cleanser or Panacea was used in practice by old Df. P. Fahrne) of Washington county, Md., as far back as 17^9. It is now put up in bottles but the medicinal properties are the same. Unlike anything else in market it can
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#
CONTENTS
The Alabaster Box of Oiutment 857
Does Christianity Sanction Literature?.. 262 Fornication Annul or Suspend the
Marria-e Contract.' 205
Momentous Themes. No. 6 271
Rewards in the Coming Age 275
Sound Doctrine 277
Religions Experiences 278
•• How Oft Shall I Forgive?" 279
Our Lord's Bible 280
The Family Circle:
Sensational Literature 281
Food for Lambs 282
Poetry :
Follow Thou Me 284
Casting All on Jesus
Correspondence 285
News from Churches 286
Notices and Obituaries 288
Letters Received.
From P. C. Williams, Jos. I. Cover, Geo. Zahn. T. 0. Johnson, J. G. Custer, J. Cripe, P. Brothers, It. R Holsinger, D. Diltz, Jacob Beeghly, A. Sager, David M. Witmer, Eman'l Lyon, J. K. Beery, James Ridenouer John Nicholson, Ananias Hensel. D. P. Say'er, Su- san rum packer, E. Henricks. H. Clay, W. Arnold. H. D. Davy, H. R. Holsinger, Tho's Major, H. B. Brumbaugh, Jacoh Wine, Mills Calvert. Moms Miller, D. J. Peck, B. F. Moo- maw, W. D. Mallows, W. Arnold, Andrew H. Snowberger, G. W. Baum, H. B. Bru 'ibaugh, R. E. Francis Nancy Grove, Henry Kurtz, J. P. Bbersole, W. Arnold, H. R. Holsinger, J. D. Hanghtelin.
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Eld. Henry Kurtz. August 26th, 1S70.
GERMAN MINUTES.
These were translated from the English more than two months ago, but by the time the Ger- man pr'mters wei work, that first translation being mislaid, another translation was hastily made, set up in type and finally printed while the publisher was already sick. Please, excuse unavoidable delay and mistakes.
DOMESTICMEDICINE.
A Treatise on the Practice of Medicine, adapted to popular use, and made familiar to the ordinary nadir.
It gives the symptoms of the various disea- ses incident to the human family, with appro- priate remedies — the best known — and the general treatment required in each case. It is illustrated with numerous engravings — about a hundred fine cuts of the most com- mon medical plants, with the description, lo- cality and habits, and medical uses of them. A Glossary is annexed defining the technical terms, and also a complete Index. 624 pp. 8vo.
The book is strongly bound in leather. The binding of some of the books is slightly marred, but not to materially injure its du- rability. Otherwise the book is in good order. Only a limited number of these books is for sale and those wanting a copy must order soon. Every family should have a work of the kind. Sent postpaid for §2,15 or by ex- press for $1.75. This is just about half price. Address H. J. Kurtz. Dayton, O.
HAUSMITTEL UND RECEPTE
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THE OLDEST
THE NEWEST EMPIRE :
CHINA and THE UNITED STATES.
A thorough work on China, with numerous illustrations of Scenes in China.
Synopsis of contents of some of the chap- ters.
Chap. 1. Introduction. Cbap. 2. The Chinese People : their ori- gin — Races in the empire.
"Chap. 3. Geography, Vegetable Produc- tions. Animals, &c
Chap. 4. Social life, amusements, festivals, the government.
Chap. 5. The Patriarchal Age in China. 6. Augustan Age in Chiua. " 7. The Middle Ages in China. •' 12. The Opium War. " 16. Chinese emigration. " 17. Chinese labor. " 23. The Future of the Chinese Race. Agents wanted. Address
National Publishing Co. Cincinnati, o.
G08PKL TOOT ©ft.
Vol. XX.
SEPTEMBER, 1870.
No. 9.
THE ALABASTER BOX OF OINT- MENT.
"Now when Jesus was in Bethany, in the house of Simon the leper, there came unto him a woman having an alabaster-box of very pre- cious ointment, and poured it on his head, as he sat at meat. But when his disciples saw it, they had indignation, saying, to what purpose is this waste? For this ointment might have been sold for much, and given to the poor. — When Jesus understood it, he said unto them' why trouble ye the woman? for she hath wrought a good work upon me. For ye have the poor always with you ; but me ye have not always. For in that she hath poured this oint- ment on my body, she did it for my burial. Verily 1 say unto you, wheresoever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her." Matt. 26 : 6 — 13.
At our last Annual Meeting this subject was introduced as the min- utes show, some ot our brethren thinking it deserving of more notice than is usually given to it. The circumstance was alluded to in our presence after the meeting closed, and it was suggested that we might write an article upon it for our ma- gazine. The suggestion struck our mind with some force, and left an impression. We shall, therefore, of- fer some thoughts upon it.
The work of Mary in anointing the body of Jesus, in itself would seem to be a matter of no great im- portance or significance; but it was viewed in a different light by our Lord, and the manner in which he spoke of it, evidently shows that there, was something in it suggestive and instructive.
It will help us to understand the propriety, and appreciate the work of Mary — the work which drew
from the Savior such strong language of approbation, to know that ac- cording to the custom of the east, she gave the highest token of respect to our Lord that she could have given. As such a custom is not known among us, a work of that kind to a guest, would appear strange and extraordinary; but it was very expressive to those who witnessed it. Ointment, or perfumed oil, was poured upon the head of kings and priests, and other persons of distinc- tion, at feasts and on other solemn occasions; and it was an emblem of honor, peace and gladness. David when drawing a lively picture of God's blessings, says, "Thou pre- parest a table before me in the pre- sence of mine enemies. Thou an ointest my head with oil; my cup runneth over." Ps. 23: 5. And when he would set forth the blessedness of peace and unity, he uses the fol- lowing language: "It is like the precious ointment upon the head, that ran down upon the beard, even Aaron's beard : that went down to the skirts of his garments." Ps. 133: 2. When he would show God's ap- proval of the Messiah because ot hi* faithfulness, he uses such language as the following: "God, thy God, hath anointed thee with the oil of glad- ness above thy fellows." Ps. 45: 7. The apostle Paul, in setting forth the rich effusions of the Holy Spirit given unto believers, says: "Now he which establisheth us with you in Christ, and hath anointed us, is God." 2 Cor. 1 : 21. The honorable dead were also anointed. Mark 16:1.
258
THE ALABASTEE BOX OF OINTMEXT.
Hence, Mary, in using the ala- baster-box of very precious ointment, which she had procured, gave the strongest manifestation that she could have given, of her love and attachment to our blessed Lord, and of her admiration of his exalted character.
And she did not misapply her emblematic ointment. She knew the Divine character on whom she bestowed her marks of honor. She was iu\]y assured, that he was the Chosen of God and the Savior of the world, and therefore worthy of the highest honor and respect. But not only so. She had obtained spe- cial, personal favors from him, and, consequently, felt that she was un- der special obligations to him. She sat at his feet, and heard his word. And she was neither the careless, nor the forgetful hearer. The great Teacher's words carried light to her understanding, and conviction to her heart. She recognized him as a teacher come from God, and there- fore believed his sayings were •'worthy of all acceptation. " The simplicity of his manner, the amia bility of* his Spirit, and above all, the divine unction of his words which fell with power upon her listening ears, and entered her hum- ble and honest heart, were effectual in bringing this daughter of Abra- ham to a knowledge of "the true God and Jesus Christ whom he had sent." She became convinced that the life that Jesus taught in his doc- trines, and exemplified in his own conduct, was the only life that was worthy the attention of intelligences marked for the destiny, that human beings are, and that bear the solemn responsibility that the offspring of God do. She therefore chose the
good part, and felt within herself that this was the most valuable of all her possessions. She also felt assured that the divine power which bad brought her into the new life which she now experienced, was able to " keep her from falling and to present her faultless before the presence of his glory with exceed- ing joy-"
But it was not only the favor of a new life to which she had been raised, which opened to her new sources of enjoyment far superior to what she had ever experienced be- fore, that made her grateful heart anxious to confer on her heavenly Benefactor the highest honor she had it in her power to do. She had another, and a strong reason for her love and gratitude to our Lord. He had raised from the dark grave, and from the offensive surroundings of death, and had restored to the mournful and desolate home of Be- thany, Lazarus, her dear brother.
One of the most common and strongest evidences of genuine Chris- tianity is the warm, earnest and sac- rificing gratitude that Christians feel towards those who have been the mean3 of bringing them to the " marvellous light of the Gospel." And while human agency will be duly acknowledged, and ministers and other pious friends who have helped to bring us to the truth, gratefully remembered, to the Di- vine Agency, the power of our con- version will be justly attributed, and to Jesus our Savior, our warm- est affections and most valuable sac- rifices will be given.
Will, then, the loving deed of the devoted Mary in anointing her Lord, be thought extravagant or extraor- dinary, though it cost her the nice
THE ALABASTER BOX OF OiNTMElSl
little sum of forty five dol' money ? It surely will not, when the redemptive price paid by our Redeemer for the salvation of our raee is taken into consideration. Although he could say. "the silver is mine, and the gold is mine," and although be eould command the treasures of earth, with no amount of these eould he redeem the souls of men. The price paid by him for our redemption, was nothing iess than his own precious blood, "He .gave himself for its, that he might redeem us from ail iniquity." Where then the suffering and sacrifice of Christ are properly appreciated, and where the self-sacrificing spirit of Christ is possessed by men and wo- men professing his name, precious ointment, and precious things of any kind, and even precious life itself, will not be withheld, if the Lord's purposes can be subserved, or his honor promoted by them. If Mary's sacrifice was extraordinary, it was because her love was extraordinary. And those that wondered at her ex- travagance, neither understood the strength of her affections nor the worthiness of him ou whom her gift was bestowed.
"To what purpose is this waste?" said the treaeherous and covetous Judas; and the other disciples, or some of them at least seem to have caught the spirit of murmuring, from their unfaithful brother. So likely are "evil communications to corrupt good manners/' It was not at all becoming for Judas to pro- nounce so soon upon the merits of the work of Mary, as his Lord was present and stood in the relation to the work he did. He should have waited to hear what the Master would saj. Had Judas forgotten
thecircumstanee that when our Lord performed a miracle and fed the multitude, he then said to the dis- ciples, "gather up the fragments that remain that nothing be lost"? Had there then been extravagance or waste in the deed of this fenal disciple, the Savior would have no- ticed it, and administered a reproof. But as the heart of Judas was not right, he practiced dissimilation, and sought to hide his desire for the mo- ney that the ointment might have been sold for, under the sembluijc1 of charity to the poor.
" To what purpose is this waste! " What strange and wild conclusions does the human mind come to, whes. warped by prejudice and we&kenec by sin! "The heart is deceitful above all things, and desperately wicked." Jer. 17: 9. And hence the admonition, "lean not unto thine own understanding," Ps. 3: o. But notwithstanding this precept, and the picture of the wickedness of the human heart drawn by the pencil of inspiration, too many follow the dictates of their own hearts, in de- ciding the moral character of their actions.
In the erroneous judgment pro- nounced upon the conduct of the female disciple of Bethany, when she anointed the Lord with her box of ointment, wo have one of the many cases in which the world either from ignorance, or from s. still more criminal cause, has misre- presented the motives and miscon- strued the actions of Christians, Actions that are right in themselves, and whose object is of the best and purest character, are frequent^ noC only misunderstood, but misrepre- sented. A jealous, malicious, or an envious spirit, will put a false color
260
THE ALABASTER BOX OF OINTMENT.
upon any action. When Paul was uttering words of truth and sober- ness— words of heaven's own in- spiration, Felix attributed those words to Paul's madness. Let us not think it strange then, should our purest motives be condemned, our best actions falsified, and our holiest principles denied. The governing spirit of the world is ignorant, sel- fish, and unjust. Christians are strangers in the world, as well as pilgrims. Alas for us, if the world were to be our judge. But it is not. He is to be our judge, who judged Mary. And he can, and will, put the proper construction upon all our actions, and trace those actions to their proper motives.
"When Jesus understood it. he said unto them, why trouble ye the woman? For she hath wrought a good work upon me." The ignorant and selfish spirit of Judas, had pro- nounced the action of Mary a ivaste; the Lord pronounced it a good work. That time and property, and those talents which are devoted to the Lord, are not wasted, but most fru- gally and profitably spent. That conduct which the Lord approves of is right, whatever may be the judgment of the world upon it. Our Lord did not only vindicate and justify the action of Mary, but he also labored to preserve the calmness and serenity of her mind, which she felt upon the performance of a plain duty. " Why trouble ye the wo- man ? " said he to those that would, by their impropriety, fill her mind with doubt and confusion. Hers at that moment was not a false peace of mind, but the true and real, that which the soul that confides in, and loves Jesus, feels when in holy fel- lowship with him. And he cautioned
those of his disciples to whom he spake, against disturbing that quiet- ness of mind which Mary then was enjoying.
That our Lord was not wanting in his regard to the poor, his pre- vious life and teaching had most conclusively proved. But, apparent- ly fearing that the spirit that was then present, and which miscon- strued the conduct of Mary, might also misconstrue his own conduct or words, he takes the opportunity of speaking again in behalf of the poor, by saying, " ye have the poor al- ways with you"; meaning by this language, that opportunities would not be wanting, lor contributing to the wants of the poor. But was the simple statement that opportunities would not be wanting, for them to contribute to the poor, enough to teach them their duty in respect to this matter? It was enough on that occasion. The teaching of Christ, in connection with the spirit of Christianity, clearly show, that op- portunities to do good, carry with them obligations to do so. In other words, whenever we have an oppor- tunity to do good, it is our duty to do it.
"For in that she hath poured thia ointment on my body, she did it for my burial." Shall we understand this language to mean that the faith of Mary was so far reaching and penetrating, that it apprehended the death of Jesus as a fact in his his- tory, and by this action recognized that fact? It may be that such was the strength of her faith. Whether or not these words of the Savior are designed to convey the idea that Mary had reference to his death in her act of anointing him, he evident- ly associates it with his death. And
THE ALABASTER BOX OF OINTMENT.
261
there was probably much more in her action than she herself saw. Some of the prophets at times, did not understand the full import of their prophecies. So it may have been with this emblematic anoint- ing. The actions of holy persons prompted by the Spirit of God, may sometimes contain mysteries which they did not understand at the times the actions were performed. And the Savior in looking at this noble action of his female disciple, puts an extent of meaning to it which she herself did not probably fully under- stand. He evidently makes this work of anointing refer to his death and burial; an extent of the emble matical meaning which she herself scarcely designed. The largest credit will be given by our Lord to every work prompted by faith and love in him, and done to his honor by his disciples.
" Verily I say unto you, whereso- ever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her." This prophetic declaration of our Lord relative to this woman is being daily fultilled in the world. Wherever the gospels which record this com- mendable work of Mary is read, the deed itself is well known. This work of gratitude and love, done by an humble Christian woman, is writ- ten in one hundred and fifty lan- guages, and read and known in a large part of the world.
A good work done tor Christ does not pass away with the day or week or year in which it was done. It continues to exist. It exists in the record of heaven in which are re- corded our works. It also lives in the holy influence which it exerts
on other minds. It lives from ge- neration to generation, perhaps in- creasing its influence, as it passes on, as the river increases its waters as it approaches the ocean into which it discharges them. And he that did the good work, and started the ball of influence, may justly be regarded in some sense, as living in his work, and like Abel, " being dead, yet speaketh."
Let us then strive to enter practi- cally into this interesting subject, and to derive from it encouragement and stimulate us to holy labor for the honor of Christ It was not only written to perpetuate the memory of a worthy disciple, but also for our example.
We can then all do something. Though our means may be very limited, and our ability very ordi- nary, still we can do something. And if the mind of Christ is in us, we cannot bnt labor to do good. Holy labor to do good to men, and to promote the cause of righteous- ness on earth, is an instinct of the divine nature. To our Lord per- sonally we cannot now minister as his devoted disciples could when he was on earth. But there are those on earth that he condescends to call his brethren, and gives us plainly to understand that whatever is done to them he considers done unto him- self. If we do what we can do, and "do it heartily as to the Lord," the Savior will give us such a credit for it, that when we see it in the light of his own construction, it will ap- pear more than we had any idea of when it was performed.
We see in the case we have been looking at, an illustration of things that will take place in the day of judgment. It will then be ascer-
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tained that no honor or service done to Christ on earth will have been forgotten. Not a loving word, or a charitable deed, or a cup of cold water, or a box of ointment, offered by any humble disciple to promote the honor ot the Lord and the wel- fare of humanity, will have escaped the observant eye of him that will fill the throne of judgment in that day.
What greater encouragement do we want to work for Christ than is given us? The world may laugh at us, and ridicule us; our motives may be misunderstood; our offerings to the Lord, whatever may consti- tute them, may be called waste, but let none of these things deter us from duty. He that vindicated the conduct of Mary of Bethany, and approved of it, will vindicate the Christian conduct of every believer, approve of it, and reward it. The work of Christian duty is connected with imperishable fame. And as the noble deed of Mary is recorded in the Gospel, and known wherever that Gospel is read, so the deeds of Chris- tian love done by the servants of the Lord, will be recorded in the book of God's remembrance and read in the day of judgment, in the pre- sence of an assembled universe.
J. Q.
DOES CHRISTIANITY SANCTION LITERATURE?
By literature we here understand the preservation and promulgation of literary productions in writing or in books. In books we have the thoughts, discoveries, experience, and the various occurrences in the outer and inner life of the authors, given in such forms as may be stud- ied by others. A book bears a rela-
tion to man's mental and moral na- ture somewhat similar to what his body does. A book is a kind of se- cond incarnation of man's mental self, for in it he lives and through it he works, not only while he is liv- ing, but ages after he is dead. Men in committing to writing, into books, their choice thoughts, their matured judgments, and long experience upon important subjects, if those writings and books are multiplied and pre- served, the facilities for such men doing good, will be greatly increased. We may therefore give to books and literature a very ancient date, and justly presume that man at a very early age of his history began to commit to writing events in his life. The language of Job is not a little remarkable, showing the existence of books in his day, and the prac- tice of men committing to writing their experience and thoughts. His words are as follow: "Oh that my words were now written ! oh that they were printed in a book ! That they were graven with an iron pen and laid in the rock for ever !" Job 19:23. Then follows the interest- ing passage of Job, "For I know that my Eedeemer 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 : whom I shall see for myself, and mine eyes shall behold, and not another: though my reins be consumed within me.|' These memorable, instructive and consoling words were written and printed in a book, and they have been profitably read by thousands since they were spoken.
The language of Job, "Oh that my words were written !" &c, may justly be regarded as the outspoken,
DOES CHRISTIANITY SANCTION LITERATURE.
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feeling of the heart of a good man who desires posterity to reap the comfort he has from certain precious truths, and to profit from his ex- perience. Hence the writing of books and the method of communi eating truth through them, meets a want of our common humanity, and is no doubt an outgrowth of human- ity, not a sinful outgrowth, for God has sanctioned it when it is used to promote his glory and the well-be- ing of his creatures.
As already hinted, the age of books has a very ancient date. The Alexandrian library, with its hun- dred thousand volumes, founded about three hundred years before Christ, gives us some idea of the prevalence of books even before the art of printing was discovered. And Solomon says, aof making books there is no end."
But does Christianity sanction the use of literature, or the method of circulating and perpetuating the thoughts and labors of men through the instrumentality of books ? Does it countenance men in committing their ideas and experience to writ- ing, and thus give them an existence which may long survive that of their authors? This is a practical question, and one that justifies some attention given to it. If it sanctions it, it may safely be used wherever there are talents capable of produ- cing literary productions, and heav- en's blessing may freely be invoked upon such productions. That Chris- tianity sanctions the use of the means of literature among its dis- ciples in doing good, will be very apparent upon a candid examination of the subject.
We have already intimated that the writing of books and the com-
municating of truth by this means, meets a want of our common hu- manity. Therefore literature may be regarded as a natural develop- ment of the human mind. Men are created with capacities to communi- cate knowledge, and to receive it. And literature increases their facili- ties for doing both. And the capa- city and inclination of men to com- municate and receive knowledge, make the author and the reader.
Now although the foregoing con- sideration might not of itself prove any thing in favor of the position that Christianity sanctions litera- ture, or the use of books for circulating and perpetuating the thoughts and labors of men, it is, however, a presumptive argument in favor of the position, since Chris- tianity in its broad application was designed to meet the wants of, and to improve humanity, under all its various aspects. In other words, Christianity was designed to be dif- fused among all the nations of the earth, that its blessings might be freely and liberally offered to all. And since literature offers increased facilities to the friends of Christiani- ty for the diffusion of its divine doc- trines, holy precepts, and hallowed influences, it would be unreasonable that Christianity should withhold its sanetion from literature.
Again : what are the effects of Christianity upon the mental powers of those who are brought fully un- der its divine power? Have not these effects been such, in instances enough, to warrant the conclusion that it awakens inclinations to, and love for literature ? Has it not awakened minds to exertion, that without its influence, would have remained if not dormant, compara-
264 DOES CHRISTIANITY SANCTION LITERATURE.
tively inactive? And has it not prompted to literary labors, which nothing else would ever have prompt- ed to? The noblest productions of literature have been produced by the friends of Christianity. Indeed, Christianity as a new, divine, and spiritual life, seems to impart new power to the intellectual as well as to the moral nature of man where its divine unction is fully realized.
But we proceed to notice the more direct testimonies in proof of the affirmative of the question, does Christianity sanction literature? — "Give attendance to reading," is Paul'3 injunction to Timothy. And while this injunction may have pri- mary reference to the Scriptures, we have no reason to believe that Timothy's reading was to be con- fined to the sacred ^writings alone but was to embrace other useful writings. Paul had literary tastes, inclinations, but these as every thing else connected with the apostle, were consecrated to Christianity and on- ly used to subserve its purposes. In writing to Timothy, he gives the following direction: "The cloak that I left at Troas with Carpus, when thou comest, bring with thee, and the books, but especially the parchments." As we cannot think that Paul would leave his Bible be- hind him, we must conclude he had and used other books. In Acts 17 : 28, and also in Titus 1: 11, the apostle quotes from the works of men which he had read, to illustrate his positions, thus making literature subserve the interests of Christi- anity.
And if we are justified in appro- priating the thoughts of others which have been committed to writ- ing and preserved in that way, to
our advantage, may we not, and should we not be willing to contrib- ute our mite to literature, if we have any ability to do so, that others may have the advantage of our thoughts and experience, as we have had of those whose writings we have read? Or, if Christianity sanc- tions reading, it will sanction writ- ing, and thus give its sanction to literature.
But how has Christianity been preserved in the world, and trans- mitted from one generation to an- other? Has it not been through lit erature ? The communications of Heaven to men upon the great sub- ject of redemption, have been com- mitted to writing. We have many of the thoughts of God contained in the divine and inspired literature of the Bible. The biography of Jesus, and many of the discourses of his apostles would perhaps never have come down to our times, had it not been for the art of writing. The careful and thoughtful reader of the Revelation of St. John, will be struck with the frequency of the command of our Savior to his servant to write.
If then, Christianity itself, has been enshrined in the sacred litera- ture of the divine oracles, and if God in his wisdom has chosen this method of perpetuating that word which he has " magnified above all his name," there seems to be but little ground for the question : Does Christianity sanction literature? And no ground whatever for any thing but an affirmative answer to the question.
It is true literature has been great- ly abused, and the grossest errors and the most immoral sentiment* have been diffused through a corrupt
F011NICATI0N AND THE MARRIAGE CONTRACT. 2G5
literature. And the same may be said of oral language j for the apostle James speaking cf the tongue says, "Therewith bless we God, even the Father; and therewith curse we men, which are made after the sim- ilitude of God. Out of the same mouth proceedeth blessing and curs- ing." Although literature or books has been greatly abused, Christiani- ty sanctions the proper use of it, and Heaven has used it for the dif- fusion and perpetuation of the truth. As Christianity then sanctions lit- erature, the church should use this important auxiliary for its own edi- fication and Improvement, and also for the spiritual reformation of the unconverted. And as the enemy of souls is sowing tares and accomplish- ing his work of destruction, through the light, corrupt and fictitious lit- erature of the day the influence of "Christians should be exerted dili- gently and perseveringly in displac- ing this dangerous and morally poi- sonous literature by a Christian lit- erature, that breathes the spirit and encourages obedience to the laws of Christianity. Wherever Christianity obtains the supremacy, what is antagonistic to its spirit or laws will be repudiated and dis- countenanced. Such was the in- fluence of Christianity at Ephesus. When Paul preached the Gospel there and its divine power was felt and acknowledged, its effects were felt upon the literature of the city. It is said that many of them also which used curious arts brought their books together, and burned them before all men ; and they count- ed the price of them, and found it fifty thousand pieces of silver. So mightily grew the word of God, and prevailed !
more of the Christianity of these converts at Ephesus, we too would have fire blazing with the fuel of a corrupt literature. Christianity is destructive of what is evil, and pro- ductive of what is good.
Let us labor to promoto the uni- versal prevalence of Christianity ; for if it possessed the controlling power in literature as it deserves to have in every department of life, Christ would be more or less the theme of every book, heaven the music of every song, history would pay homage to the providence of God, and science and philosophy would contribute to his glory.
J. Q.
For the Visitor..
Does Fornication Annul or Suspend the Marriage Contract?
"It hath been said, Whosoever shall put away his wife, let him give her a writing of divorce- ment: But I say unto you, That whosoever sha \ put away his wife, saving for the cause of forni- cation, causeth her to commit adultery : and whosoever shall marry her that is divorced com- mitteth adultery." Matt. 5 : 31, 32.
Did the Savior ever speak more plainly ? The language is so clear and fully expressed, it will admit no two conclusions. And yet strange to say, we do not all seem to under- stand it. And why we do not, is a mystery to me. He says: "Think not that I am come to destroy the law, or the prophets. I am not come to destroy but to fulfill. For verily I say unto you, till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever there- fore shall break one of these least commandments, shall bo called the least in the kingdom of heaven." Matt. 5 : 17—19. The Savior thus de- if we had among us, clares he did not come to destroy the
266 FOKNICATION AND THE MARRIAGE CONTRACT.
law God gave by Moses, but says, till heaven and earth pass, not one jot or tittle of the law shall pass. Will man dare destroy that which the Son of God will not?
The law of divorce is found in Deu. 24: 1 — L: "When a man hath taken a wife, and married her, and it come to pass that she find no fa- vor in his eyes, because he hath found some uncleanness in her; then let him write her a bill of divorce- ment, and give it in her hand, and send her out of his house. And when she is departed out of his house, she may go and be another man's wife. And if the latter hus- band hate her, and write her a bill of divorcement, and giveth it in her hand, and sendeth her out of his house; or if the latter husband die, which took her to be his wife ; her former husband, which sent her away, may not take her again to be his wife, after that she is defiled ; for that is abomination before the Lord; and thou shalt not cause the land to sin, which the Lord thy God giveth thee for an inheritance." Now the object of this law was to annul an unhappy marriage alliance, and to legalize another. This no one will, or can deny who reads it. Whether it was right, or wrong; moral or immoral is not for us to in- quire. It is enough for us to know that God himself gave it for the government of the children of Israel, as all the other precepts in the law were given. It does not appear that the people petitioned, or importuned Moses for it. But the reverse is manifest. For when the Lord came down on the mountain, "And the people saw the lightnings and heard the thunderings &c.; they said unto Moses, speak thou with us, ard we
will hear; but let not God speak with us, lest we die. And Moses said unto the people : Fear not; for God is come to prove you, and that his fear may be before your faces, that ye sin not." Exodus 20 : 18—20. Accordingly Moses was with the Lord forty days in the mountain to receive the law of which Jesus here says not one jot or tittle shall fail. Among the many precepts in the law, is the one of divorce.
The apostle says: "The priest- hood being changed, there must of necessity be a change of the law. That is, certain precepts must be so changed, or perfected as to conform with Christianity. This being what the Savior calls fulfilling the law ; or in other words, perfecting the law. For instance, he says, "Ye have heard that it was said by them of old time, thou shalt not kill." This law, as that of divorce, was given by God himself. The Savior does not destroy it. He says, "But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment." Here causeless anger is added to the sin of killing. "Again; ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths." This law God gave by Moses for the government of his people, as he gave that of di- vorce. The Savior does not annul the law of qualification, but perfects it for the government of Christians. He says, "But I say unto you swear not at all, &c, but let your commu- nications be yea yea, and nay nay; for whatsoever is more than this cometh of evil." Again : "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth."
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By reference to this law (Ex. 21) we find it was given for the punish- ment ot those who would injure a woman under some circumstances. "And if any mischief follows, then thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe." The people had not petitioned for this law of retaliation, but God gave it as ho did that of divorce. For the government of Christians, the Savior substitutes this law of non- resistance, love and kindness. He says : " But I say unto you, that ye resist not evil (not that the civil law will not resist). But, ye, my disciples, resist not." Again: "Ye have heard that it was said by them of old time, Thou shalt not commit adultery." This law simply forbid the overt act. The Savior does not destroy this law, but perfects and enlarges it, to conform it with the spirit of Christianity. He says : 11 But I say unto you, That whoso- ever looketh on a woman to lust alter her hath committed adultery with her already in his heart."
Thus the Savior has fulfilled, or perfected the law for the govern- ment of his people, in the service of Christianity. And although some parts are disregarded by some pro- fessing Christianity, yet none of the brethren have any scruples in refer- ence to the truth of it; but all hold that it must be strictly observed, and obeyed. Why then should any have doubts of what he says in re- ference to the law of divorce. He says: "It has been said, Whosoever shall put away his wife, let him give her a writing of divorcement." (See this' law above). "But I say unto you, That whosoever shall put away
his wife, saving for the cause of for- nication, causeth her to commit adultery; and whosoever shall mar- ry her that is divorced commiUeth adultery." Can this language be misunderstood? The law as given by Moses allowed divorce and subse- quently marriage for an undefined cause of uncleanliness. But the law as defined and perfected by the Sa- vior will allow it only for the cause of fornication. It is usual with those who set up their opinions against the word of the Lord, to object to the translation, &c. But the genuine- ness of this reading I have never heard doubted. All the different translations have it as clear and strong as this. The German even more so. It has it: "es sey denn um Ehebruch." The German " Ehe" is the English " marriage.7' The German "bruch" is the English "break." So a literal English ren- dering would be, except for the cause of marriage break. This needs no comment. When the pitcher is broken, it holds no water. When a German speaks cf an individual hav- ing committed fornication, his form of speech is, er hat die Ehe gebro- chen, literal English, he has broken the marriage. In short, the German has no other word for fornication but Ehebruch, (marriage break). Is it not remarkable that the German Brethren protest against it ?
Brethren, let us remember that this exposition of the law by the Savior was voluntarily made by him, after his baptism, his forty days fast, and conflict with the devil. He says, he came not to do his will, but the will of the Father who sent him, who he says gave him a command- ment what he should say, and what he should speak. The Father having
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acknowledged him in his baptism as
ing, and that such abandonment has
his beloved Son in whom he was well pleased. Let us fear, God is not mocked. If any will take from, or add to the word of the Lord, he will be dealt with accordingly.
Any civil law that will divorce man and wife for any other cause than the one recognized by the Sa- vior, is anti Christian ; and the righteous and God-fearing should labor that they be expunged from the statute books. A divorce for any other cause than the one made legal by the Savior, cannot be ac- cepted by his church. Neither dare she keep out of her fold the innocent one, who according to the Savior has legally divorced the guilty one. According to the published statis- tics, there are at the date of this writing no less than 1843 divorce suits pending in the different courts in the state of Indiana. Dear brethren ! This is an alarming state of things. It is not quite so bad in all the States. (Mrs. McFarland must go to Indiana to be divorced, so she can marry her lover.) In the state of Maryland a divorce is not so easily obtained. It is true there are five causes on which divorce can be obtained upon substantial testi- mony.
In the ord»er in which the causes stand on the statute is, first: " Im- potence of either party at the time of marriage." (The third meaning of this word as given by Webster is the meaning of the law.) Second : " For any cause which by the laws of this state renders a marriage null and void." Third, "For adultery." Fourth, "When the court shall be satisfied by competent testimony that the party complained against has abandoned the party complain-
continued uninteruptedly for at least three 3Tears, and is deliberate and final, and the separation of the par- ties beyond any reasonable expecta- tion of reconciliation." Fifth, "When the female before marriage has been guilty of illicit carnal intercourse with another man, the same being unknown to the husband at the time of marriage, and when such carnal connection shall be proven to the satisfaction of the court."
It will be observed that the third and fifth cause are convertable, and are one, to wit: fornication. The second, unlawful marriages, such as marrying a brother or sister, a nephew or niece. These the breth- ren in A. M. have declared to be no marriages. Class with this the cause of impotency in the sense of the law in which it will divorce. Such a marriage should be declared unlaw- ful, and would not be solemnized by any minister if the "impotency" were known at the time. However these two causes rarely if ever occur. But if they do occur, the parties should be separated at once. Just as the fourth cause may seem in law, it is flttfo"- Scriptural, and should be expunged from the statute. And, brethren, if the casting of my ballot at our coming state election would effect it, I would most assuredly cast it.
The law of Moses given him by God allowed divorce for the cause of an uncleanliness in the woman. But the Jews (like some states) divorced their wives for any or every cause. That is they put them away in or- der to marry others whom they liked better; and to do it they must assign an uncleanness in the bill of divorcement. One would give this,
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and another something olso. One said, his wife's breath was offensive to him. Josephus says, he divorced his wife after she had born him three sons; because her manners wero offensivo to him. If Josephus who was of the priests family, and of the most learned and refined in Israel, would do so, what can be ex- pected of the rabble. This being the state of society when the Savior came upon earth to bring salvation through the Gospel. " The pharisees camo to him, tempting him, and say- ing unto him, Is it lawful for a man to put away his wife for every cause?" They did not ask, is it lawful to put away for a cause, but is it lawful tor every cause ? Jesus referred them to the original insti- tution of marriage, showing them that divorcement ought not to have been at all; but says, "For the hardness of men's hearts (God by) Moses gave you this precept." That is, man by disobedience became car- nal, and hence the necessity of a law from God to govern him ; among which is this of divorce." "But I say unto you, Whosoever shall put away his wife, except for fornica- tion, and shall marry another com- mitteth adultery; and whoso mar- rieth her which is put away doth commit adultery." So deep rooted was the evil of men putting away their wives for every cause, that even the disciples ^were startled to hear the Lord reducing the right down to one single cause. (And that one perhaps not often committed, the' chance for new wives looked slim.) They say unto him, "If the case ot the man be so with his wife, it is' not good to marry." "But he said; unto them, All men cannot receive' this saying, save they to whom it is ■
given." Is it not remarkable that
it should bo given to the legislature* of the states of Now York and Penn sylvania to receive it, and not to all of our dear brethren. The laws of those states will divorce for fornica- tion, and allow the innocent to mar- ry; but will not allow the guilty one to marry during the life time of the innocent one. And if they do, the law holds it to be adultery, and will punish the guilty with impri- sonment in the penitentiary. This is as it ought to be : save the inno- cent, but punish the guilty. Is there more righteousness in the state than in the church ?
Paul is referred to as proof against divorce for any cause. Brethren, fear whenever you set up any man against the Son of God. But what does Paul say on the subject under consideration ? Not one word ! no, not one ! The brethren at Corinth had written to him on the subject of marriage, but of the particulars we are not informed. It would seem, however, to be in reference to some cases where one of the party became believing and the other had doubts of the propriety ot living in wedlock with the unbelieving, &c. The con- text suggests this idea. Paul in his answer says : "Unto the married I command, yet not I but the Lord, Let not the wife depart from her husband; but if she depart, let her remain unmarried, or be reconciled to her husband; and let not the husband put away his wife." This is just what every true Christian will say. Fornication was not in this case, and hence is not mention- ed. But had it been Paul's com- mand would have been with the word of the Lord. He had already said : "If any one preach any other
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Gospel than that of Christ, let him be accursed.'* And as he had corn- manded the brethren not even to eat with a fornicator if he be called a brother, it would be absurd in him So command a sister (or woman) to live with him in wedlock. Brethrr-n, Paul to no witness in the case. But if the cause I am advocating would need such irrelevant and far fetched iestimony to sustain it, he might be )>etter used for than against it. He says: "But if the unbelieving de- part, let him depart. A brother, or a sister is not under bondage in such a case." The parties in a marriage 3tate are in a state of bondage to each other, which, ac-eording to the Savior, no cause but foirnk-ation can break. Yet Paul could be made here to say that the departing oi an un- believing husband or wife on- account of the ether's faith, would dissolve the marriage bond. When the truth is, Paul meant no such thing, and must by no means be so understood. How simple to offer for testimony that which has no reference to the! cause at issue.
Brethren, I hold that a divorce, and consequent marriage for any cause but fornication is anti- Scrip- tural, and will subject the parties to the sin of adultery, but when a di- vorce is given for fornication it as effectually releases as death itself will release. And if the innocent one is bora again, should be baptized and received into the church as rea- dily as if she were a widow, or he were a widower.
Dear brethren, I have not written for controversy. I want none. (I believe the spirit of controversy is of the wicked one.) I have sirnpiy ^iven my own views, founded upon
views I will hold until I am shown from the word of the Lord that when the Savior said, "saving for the cause of fornication" , and " ex- cept it be for fornication" ) he did not mean what he said. And I am also shown what he did mean, if he did not mean what he said. At the A. M. of 1863, I made this de- mand, but an\ not yet informed, and by the word of the Lord I expect never to be. I know no one has given this subject a more critical examination than 1 have. I was first led to investigate the subject after the A. M. at the house of brother Peter Lteardorf? on Big Co- nowago, York Co., Pa., in 1844, twenty six years ago. There was an attempt made to discuss this question ;. but the then old brethren would not allow it. Eider John Funk, with big tears, clear as crystal rolling down, his furrowed face said t " Brethren, there is a meaning in these words of the Savior which you will not now let be drawn out, but the time will come when our children will do it." Eld. William Price speaking in German, pleading for the innocent party, said : " Brue- dsr, es muss ein Weg sein I" I did not then hold their views, having on- ly learned of my brethren, but be- coming interested in their earnest- ness and tears, as a young brother wishing to be faithful naturally will, I carefully examined the subject, and soon found that these faithful standard-bearers held the truth as taught by the Lord. Neither have I written againsf the acknowledge^ doctrine of the church. In this case the church has none. The district of Eastern Maryland, in 1868, de- cided the question correctly as any
the words of my Master. These, one of but an ordinary knowledge
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of language will know by reference to it. The A. M. of 1868, disposed of the question thus : " We postpone this question indefinitely, but advise the churches to proceed cautiously when they have cases of this char- acter to act on." Could there be a more righteous and equitable con- clusion arrived at? The A. M. of 1S70 says, " We will reconsider said article and leave out of the Minutes the answer of the District of Eastern Maryland, and as a large proportion of the brotherhood understands that it only suspends, &c. ISTow when and where the brethren had a vote taken on the subject to justify them in the extraordinary declaration that a large proportion of the brother- hood understands it so, I am not in- formed. Neither do I know how the "majority" of the whole of the A. M. of 1870, gets their faith for believing it only suspends, &c. The law of God to Moses gave a divorce for an uncieinness, and the divorced could be another man's wife. The Savior defines the uncleanness to be fornication, and says for no other cause can a legal divorce be given. Brethren, where do you get your idea of suspension from? And how do you know the majority believes such a thing? It cannot be scrip- tural, because under the law the di- vorced could no more be the wife of her first husband. The Savior says he will not destroy the law, but will allow a divorce only for fornication. Where then does this majority get its suspension from ? I do not be- lieve that the A. M. of 1870 had any more wisdom or experience than that of 1868. And 1 see seven of the brethren on the standing com- mittee of 1870 were also on that of 1868.
Brother Quinter, inasmuch as the A. M. of 1870 assumed, what 1 bc- liove the unprecedented authority to annul what the A. M. of 1868, (a meeting with more prudence, ex- perience and wisdom than that one I believe never was held,) did, 1 claim a right to be heard on the subject. Having written in the fear of the Lord, and for the edification of his people, I 6ubmit it for his blessing. Amen.
D. P. Sayler.
For the Visitor.
MOMENTOUS THEMES. NO. 6.
THE JUDGMENT OF THE WORLD.
{Continued.) In our last article we endeavored to show that the true conception and correct scriptural idea of the judgment of the world consists ir. the wonderful administration of the government of the world under the Sovereign Rule of the son of man, when he shall come to "judge the world in righteousness''; and that this judgment is to extend over na- tions and men in the flesh until all the wicked are destroyed from the earth and given over to everlasting destruction and death, and thereby prepare the earth for the glorious Eeign and Kingdom of Christ and his saints. The introduction of "the day of judgment" will therefore be very different from the general or popular view, and will glide in upon the world as by stealth, and before a great number of even pious people shall be aware that the great and terrible scenes of the judgment have really commenced. Great and pop- ular preachers will no doubt continue to mutilate and alter the word of the living God; learned "lawyers and
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MOMENTOUS THEMES.
doctors of divinity" (as they are called) will continue to talk and write learnedly about the sublimity of Christianity and philosophy; un converted congregations will con- tinue to visit their proud unsancti- tied churches upon which God has \\ ritten Ichabod; and sectarian cham- pions will contend for their creeds and faith, and deride and ridicule and chuckle over the humble and true brethren of Christ, who told them that the preludes of the great judgment had commenced; whilst the great mass of their deluded fol- lowers, and the inhabitants of the earth generally will not believe or know it to the very last, when the Son of Man will blast them all for ever with his terrific indignation. For "as it was in the days of Noe, so shall it be also in the days of the Son of Man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe enteret into the ark, and knew not until the flood came and took them all away" The ter- rific judgment of God had com- menced upon the Antediluvians; it rained perhaps weeks before those wicked scoffers began to feel the least alarm; perhaps many of them beheld the ark taken up by the swelling waters, and yet they stood upon the hill- tops laughing at the foily of the humble old preacher's solemn warnings; and the waters rose higher and higher every hour, but "they knew not" until all were swept away by the irresistible waves. And "So," yes, "so shall it be also in the days of the Son of Man." The national judgment will have commenced, the sainted dead will rise, the sainted living be changed, and the whole earth shall
heave with the throes of the judg- ment, and yet the people will go on as they did before, and refuse to be- lieve what is really going on. Na- tions after nations in their "distress and perplexities,, will declare war with unheard desperation and form alliances and join armies, and gather together their warriors before and around Jerusalem against the Lamb and his people, until at last, to their surprise and consternation, the Son of Man shall appear with his sainted hosts, and hurl upon them the mighty thunders of his eternal wrath. No man can tell or even conceive in his mind, all the painful surprises, consternations, sufferings and scenes of dread and horror which shall then ensue. All the prophets have spoken oi them. Christ has again and again warned us respecting them, and pointed out so many signs by which we are to be guided, and repeatedly admon- ished us to take heed and to watch, "lest that day come upon us una- wares" Peter and Paul both assure us that "the day of the Lord will come as a thief in the night" — un- known to the world and worldlings. How very important is it, there fore, that we, dear brethren, should study with the profoundest care and attention what the inspired word of God has revealed unto us on this subject for our information and learning. Would it not be an awful I calamity for the church, professing as we do, to be waiting for Christ's coming, to be plunged into the scenes of that great and terrible day of the Lord without so much as knowing that that day had come ! Here opens to our humble views many great and important considerations which we might and perhaps ought
MOMENTOUS THEMES
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to present to our kind renders; but sinner, who complied with and kept we fear we have occupied already jail the commandments of God. And too much room in the Visitor, and we j it is therefore that "he that be- must therefore close this subject, lieveth on the Son, is not condemned/' with a few remarks in regard to the and that " in them that are in Christ personal judgment of individual there is no further condemnation/7 persons. I This is the only judgment in regard
It is said that Christ "is ordained, to the truly repentant, believing of God to be the judge of the quick and obedient sinners, who "keep all and dead." He "shall judge the j the commendments of God and have quick and dead at his appearing and j the testimony of Jesus," and there- kingdom." By " the quick," we of by "are in Christ," or are "fallen course understand the living — those asleep in Jesus," and these shall have who live in the flesh and are " left "i "part in the first resurrection," and on the earth. It is quite plain and ; are pronounced or adjudged "blessed positive, from what was said in re-, and holy," because they have kept gard to the resurrection, that "all j all the commandments of God, and them that sleep in Jesus" shall be! shall ascend and meet the Lord in raised from among the dead, glori-'the air and "so be for ever with the fied, exalted, gathered to Christ in Lord," and return and reign and ex- the clouds of heaven, beyond mortal ecute with Him the great judgment eight, and adjudged to the assign- j of the world. "And the rest of the ment of their respective places for | dead did not live again (are not stations in the kingdom of Christ, judged) until the end of the thou- according to their works. But some . sand years."
may here ask: are the saints not\ As respects the living, only those judged? or do they not come into j who "keep the commandments of judgment? Most assuredly they do; \ God and have the testimony of Je- but not into the great day of theisus," and "are in Christ" will be judgment of the world — because > "taken" — changed or translated — they are already adjudged to take and caught up to meet the Lord actual part in the execution of that | and join them that have risen from judgment. "For behold, the Lord ; the dead, and they together consti- cometh with ten thousands of his | tute "the bride of the Lamb" — "the saints to execute judgment." x^ll church of the first born." Their professors of Christianity believe judgment will then and there be and admit the scriptural doctrine personal and eternal: by being ad that whenever a sinner truly re- judged and inaugurated to the full pents and complies with the Gospel fruition ot their reward in the eter- precepts, and receives the gift of nal kingdom and reign of Christ the Holy Spirit, ho is reconciled according to their works under the with God, justified, adopted as a precepts of the Gospel of Jesus son or daughter of God, and is an '. Christ. This adjudication of the heir of eternal life. And this jwti- Saints to their respective assign- fication and adoption is altogether a ments or stations in the dominion judicial transaction — a judgment of the kingdom, will take place in p/onounced in favor of the justified the air, beyond mortal sight. For
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MOMENTOUS THEMES.
when Christ shall come on the earth " to execute judgment," "the armies which are in heaven (which are the saints) shall follow him upon white horses, clothed in fine linen and clean" — "which is the righteous- ness of the saints." And they are therefore already judged righteous before the great day of judgment begins here on earth. For they are to reign or execute judgment on the earth with Christ, and judge or rule the world.
We must now hasten to close this subject by a few brief remarks in regard to the evening or closing scenes of the judgment, or period when the thousand years are ex- pired. Satan left loose a short time, who shall deceive some of the na- tions and raise the last rebellion ic the mystic Gog and Magog that will be defeated and destroyed, and the ''rest of the dead" and all the wicked be raised and adjudged, and they, together with the devil, death, hell, and all and every thing that ever disturbed, polluted or cursed the earth are given over to the ever- burning lake of the second death, about which there is but little re- vealed to us, and what is recorded from the 7th to the 15th verse of the 20th chapter of Kevelation is so plain and positive that there can be no misunderstanding about it and requires no further explanation. But there is a general misconstruc- tion by nearly all popular expositors of the above passage, recording the last and final consummation at the end of the millenium, by placing what is recorded in the 21st and 22nd chapter, AFTEE this consummation! And we have met with but few in- dividual persons, however intelligent and correct their views on other
scriptural subjects, who will admit that ichat follows the above passage in the last two (21st and 22nd) chapters of the N. T. belongs to or would take place in the millenial times or reign of Christ. A few considerations ought, in our humble opinion, decide this matter beyond all doubt. How could we reconcile the different facts belonging or oc- curing under the millenium, recorded in these two chapters after the last and final judgment and consumma- tion : for " behold the tabernacle of God is with men, and he will dwell with them,f — not with spirits or saints, but with men in the flesh — for "the nations of them which are saved (restored or restituted) shall walk in the light of it : and {they and) the kings of the earth do bring their glory and honor into it" — i. e. into the "holy city, the new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband." That the Bride of the Lamb are the (mil- lenial) saints is admitted by all, and it is equally certain, that the dwell- ing place of the saints is also the /tabernacle of God" in the holy city: "for the Lord God Almighty and the Lamb are the temple and light of that city and the tree of lift is in the midst of the street and on either side of the river, the leaves of which is for the healing of the (restituted) nations, &c.
And all these things and much more recorded in the last two chap- ters of Eevelation occur or take place during the millenial reign, follow the resurrection and are in close connection with what is re- corded from the 1st to 6th verse of 20th chapter, when Christ and his saints come to execute judgment;
REWARDS IN THE COMING AGE.
.'.
this too, when " He that sitteth upon his (millenial) throne" will announce the glorious restitution. "Behold, I make all things new ! And "it is done" peals again forth sublime- ly from the eternal throne : the con- sequences of the curse, death, pain, sorrow and crying, and the rubbish and wreck of "the first heaven and the first earth are passed away," and " all things are new."" For we "look for a new heaven and a new earth in which dwelleth righteous- ness." And upon this new heaven and new earth "the holy city, the new Jerusalem from above" shall descend, with all its heavenly glory and splendor, as a gem of unfading beauty, and will be the glorious dwelling place of his elect people; and God shall welcome his favorite and chosen people to occupy the new heaven and the new earth as their glorious and everlasting resting place
— the PARADISE Of God RESTORED !
Heaven and earth are then again united and " filled with the glory of God." God dwells with men, and wipes away all their tears; and death and pain and sorrow have all disappeared for ever and ever. This is the imperishable promise of God, recorded in the Scriptures of eternal truth — even announced by the holy prophets of old, whose lips were enkindled by the fire of inspiration from the altar of God : Behold ! I create new heaven and new earth, and the former shall not be remem- bered or come into mind." And this glorious promise is handed down for the consolation of the exiled flock of God's chosen, and the elect people of God. The true people of God are all safe — enclosed in everlasting arms, and the broad shield of omni- potence is over them. They may
soon pass through :i sharp and dark night, but thank God, it will be short. Amidst the commotions and distresses, the overturnings and the desolations that await the unsanet';- fied world, in the approaching judg- ment of God, a bright morning dawns upon the truly faithful and obedient people of God, for their glorious redemption and deliverance- is then drawing neigh. Although the powers of the heavens may be shaken, and the foundation of th& earth be moved; wars may eorae, and bloody revolutions may come .. famine may come, and plagues may come ; thrones may fall and empires may dissolve ; all the proud works of human genius may be dashed to* desolation, and all earthly things- may hasten into one universal vor- tex of disolution, ruin and destruc- tion : the faithful and obedient dis- ciples of Jesus Christ who have kept the commandments of God and have the testimony of Jesus, wila sing amidst all this dreadful turmoil and wreck : " Hallelujah I for the Lord God Omnipotent reigneth I " J. Miller. German Settlement, W. Ya.
REWARDS IN TEE COMING A£E
"If asy man serve me, him will my Father bomor." (Johal2: 26.)
Both as an incentive to holiness and as a support under trials, it is manifest that the doctrine of rewards in the resur- rection is most important. Very brilliant promises have been given to the church, by her Head for the purpose of animat- ing her in her S9re conflicts with the powers of evil, and bracing her strength in her Master's service. But there can- be no doubt that the consciousness of un worthiness and the fear of presume-
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REWARDS IN THE COMING AGE.
tion habitually prevent many Christians ny j but the men who run in this race, from realizing these promises. Of ne-jand wrestle for this victory, and have cessity the true church is humble, and an eye on this royal reward, have already it well becomes her so to be, for all her I passed through the narrow gate, and treasures, both in possession and in pros- 1 felt the joy of reconciliation through pect, are of grace; but she injures her- j the blood of the Lamb, and have loving- seli, and dishonors the royal munificence ly breathed the sweet word of adoption
of her Father in heaven when she is afraid to touch vast stores of wealth which are most certainly hers by deed of gift. These piles of heavenly gold are meant for her, and it is a false hu- mility which tells her that to think of reward hereafter, whilst laboring and suffering for Christ here, would be pre- sumption. Surely we may ask the sim- ple question, why has the Lord made so many and such great promises of honor, glory, reward and recompense hereafter, if the very persons to whom they are made may not use them as encourage- ments amidst the complicated and some- times terrible difficulties of the way? To deepen consecration, to sustain faith -
— " Father!"
If the entire Christian system be not an elaborate delusion, a cunningly de- vised fable having no foundation in fact, we might infer from the revealed charac- ter of God and the doctrine of resurrec- tion, that there must be a reward for the righteous. Even if the promises of recompense were fewer in number and far more indefinite in character than they actually are, reason suggests that loving service amidst life-long difficul- ties will receive adequate recognition in the day of final settlement. Can it be that God's own children — for such alone we speak — shall be allowed to endure privation, and suffer reproach, and abound
fulness, to nerve courage, we need every in self-denying labor for his name's legitimate help we can get. And those sake, from the beginning to the end of promises are not made to unconverted every year of their Christian pilgrimage, men, but to men whom God in his grace without a large reward of glory and has made partakers of lift? in the divine j honor from the Father's right hand in
Redeemer; they are not for his foes, but his friends; not for aliens, but children ; and it really seems a waste of
the heavenly kingdom ? Men whose re- ligion brings them high worldly honor, large incomes, and princely palaces, will
time to point out the absurdity of the! not see the force of this question; but supposition that any unregenerate man j men whose religion leads them away will ever think of running — even if the j from all these things to be tried and thing were possible — for one or more of | tempted with care and poverty, to be the prizes of the kingdom. The ut- j misunderstood, and shunned, and evil most that such men think of is salvation j spoken of, arc in a position to appreciate from hell and admission to heaven as j the loving forethought of the Father in the reward of their good works; for reserving for his suffering sons an in-
they know not God's way of salvation. The prizes of the kingdom are the glorious crown and reward of "good works; " for the same book that teaches salvation by grace teaches reward ac- cording to works — and in this, instead
heritance of regal splendor against "that day." The tossings and temptations of the wilderness will find bountiful com- pensation in the city of the great King. Rough usage for Christ's sake will not be forgotten by him in the day of his
of contradiction, there is logical harmo- coronation. When the King returns he
SOUND DOCTRINE.
277
will remember his faithful people who i has become darkness. They call evil, served him out of pure love, amidst ma- : good, and good, evil. If conviction oc- ny deep afflictions, and counted all casionally flashes upon them, they cal! things but loss that they might stand it temptation, and resist it stoutly.
before God accepted in the Beloved. Love, gratitude, admiration, loyalty, constrained them to live to him whose life in them was the proof of their sal- vation and the pledge of their immor- tality. They did not wish to " reign as kings " before the time ; they were con- tent to wait and labor and suffer re- proach as the Master did before them, and he will show by-and-by that not a tear, or groan, or sigh escaped his watch- ful notice. Let the tried followers of the Son of Man take courage. The Lord is coming, and his reward is with
If you remain sound in the faith, two things are necessary :
1. You need a clear understanding of the doctrines of the Gospel, and of those passages of the Scriptures by which they are plainly proved. Many receive their creed as they do their mo- ney— because they find it in circulation. They think they understand everything that can be said in its favor, simply be- cause they have held it so long. But it is more than probable that they have never given it anything like an intelli- gent examination. Hence, when its
him ; and great, lasting, and glorious truth is questioned, they are easily con- will be the recompense of those who, founded. A few passages of Scripture,
were true to him during their earthly pilgrimage. — Rainbow.
SOUND DOCTRINE.
Hold fast the form of sound icords, is an apostolic injunction of great im- portance. Orthodoxy alone cannot save one ; yet a firm belief in the fundamental doctrines of the Bible materially strength- ens the probability of one's salvation. Knowing the road to heaven does not, of necessity, take one there; but he
that seem to bear against their accepted doctrines, completely upset them. They are no match for Satan's ministers. (2 Cor. 11 : 15.) If a suggestion or state- ment is made in Scripture language, they know not how to meet it. If their vanity is so great that they conclude that an argument is unanswerable be- cause they cannot answer it, they are al- most certain to be overthrown. They scorn to seek or receive assistance, be- cause they think they know it all. The devil assailed our Savior with
who knows the way will be much more passages from the Bible. They were likely to reach it, than he who sets out quoted correctly. It was written just with mistaken convictions as to the!as Satan said it was. But the error take. When aiwas m their application. Our Savior
route which he should really converted person simply back- slides, there is hope of his recovery. But when he apostatizes from the faith, and adopts erroneous doctrines, the ehances of his restoration are about like those of a man with his head cut off. Having damnation because they have cast off their first faith. (1 Tim. 5 : 12.) It is exceedingly improbable that iuch persons will be saved. Their light
met them with passages equally plain, and far more appropriate. So should we be furnished for every assault made upon us, or upon our faith. We must meet weapons drawn from heaven's ar- mory with the sword of the Spirit. Everything else will fail.
We must be ready to give a reason for the hope that is in us. " Search the Scriptures," is a plain command of
r"
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RELIGIOUS EXPERIENCES.
the Master, which none of his disciples can disregard with impunity. The stu- dent who does not study, can gain, by association with those who do, a smat ! tering of knowledge ; but however glibly he may talk, he will always be superfi- cial in his attainments, and his life will be a failure. So, by listening to ser-i mons, and mingling with Christians, one may gain a general acquaintance with the doctrines of the Gospel, but if he be put on their defense, he will him- self be surprised to see how easily he can be silenced.
There is an unreasonable prejudice against doctrinal sermons. They are generally considered dry and uninterest- ing. But they need not be, if the preacher's heart is on fire with Divine love, and if the people are desirous to learn. But no preaching, however sound, can take the place of a personal examination of the Word of God. If you would be a symmetrical, sound, stable Christian, you must search the Scriptures.
RELIGIOUS EXPERIENCES.
An Extract. The religious " experiences" as they are called, which we sometimes hear re- lated, are among the greatest deceptions of the times. Not because they are not genuine, but because they are not 9. fair average. If a man has known some two or three days of triumphant joy in God, during his whole life, he selects these, describes the emotions he then felt, passes lightly over his previous and subsequent trials and conflicts, and calls that his ' experience/ And then every poor Zion-bound pilgrim, stuck in the slough of despond, or galled by the ar- rows of Satan, trembling in doubting castle, or quaking in the valley and shadow of death, says straightway,
"Well, if that is Christian experience, I am sure / am not a Christian ; and I fear I never shall be !"
Such experiences of joy and rapture are thus as deceptive as it would be to pick out a plateful of plums from a pudding, and say, " This is plum pud- ding." After these were eaten, the fol- lowing plateful would be a sober reality, and the ones who came next would only get what was left as their portion.
The religious biographies that present us with so many excellent and faultless Christians, were not written by the holy prophets who were moved by the Holy Ghost. When they wrote, you got re- ligious experience just as it was. They believed that the truth would bear tell- ing ; or, at least, they had no choice but to obey the promptings of the Spirit of truth within. Men sometimes say, they see no need of special inspiration to narrate ordinary historical facts; — any one they think could do that.
Let them try it. Let them under- take to write the true history of any man — themselves, for instance! — and see if they do not need the power of the Holy Ghost to make them tell the truth. Let them read the diaries and biographies of Christian men, and the histories of churches and religious so- cieties, even; revised by committees, and made thoroughly evangelical and ' faultless to a fault/ and then let them prep behind the scenes, and view things as they are, and consider whether it does not still require the Spirit of truth to relate correctly the current histories of the times.
AN EXTRACT.
" How old were you when you were converted?" said one frieud to another, one evening.
"I don't know; sometimes I think I
HOW OFT SHALL I FORGIVE.
279
am not wholly converted yet. When was Peter converted?" was the quiet reply.
"Well, I don't know when Peter was converted; the Savior said to him, < When thou art converted, strengthen thy brethren/ and we don't hear of much trouble with Peter after the day of Pentecost. Well, it is real encour- aging to read about those people in old times; and see how they did act ! "
"What an idea!"
"Yes, if those people the Bible tells of had always lived just so, and done just right all their days, I should have been discouraged, and given up long ago; if they had all been like Matthew, for instance, who, when the Lord said. 'Follow me/ just started right along, and followed Jesus without ever making any trouble about it."
"You remind me," said the other, 4<of Mrs. M., the minister's wife. She was striving to live a Christian's life, and was, no doubt, quite successful, in the estimation of those around her; but one evening, at a gathering of Christian friends, a lady whom she regarded as a person of long and deep religious ex- perience, related how, one time, years before, she had imagined herself deliv- ered and freed from sin and self; when, after a brief interval, something came up which upset all her self-confidence, and taught her that 'the old man' yet lived, and that the battle was not yet won. And when we were about leav- ing, Mrs. M. said, 'That encouraged me so much; it did me a great deal of good.'"
So the conversation wandered on, and after it was concluded, the subject was not lightly forgotten.
HOW OFT SHALL I FORGIVE?"
"I can never forgive her, no, never.
I have overlooked such things in Eva Moulton many times, until I have lost all confidence in her. I want nothing more to do with her." These words were spoken bitterly, and by one who professed to be a follower of the meek and lowly Jesus. The offender was a sister in the church, and once a cherished friend.
" Forgive us our trespasses, as we for- give those who trespass against us," was the reply of an elder sister as they passed from the room, leaving me to silent medidations.
How are we forgiven ? Are we not continually leaving the path of duty, on the right and on the left? and yet our heavenly Father welcomes our ap- proach whenever our repentant footsteps turn towards the King's highway. Who can utter this prayer of his childhood, and then say of an offending brother or sister, "I can never forgive them, no, never ?"
"Then Peter came to him, and said, Lord, how oft shall my brother sin against me, and I forgive him ? Till seven times ? Jesus saith unto him, I say not unto thee until seven times, but until seventy times seven."
OUR LORD'S BIBLE.
BY MRS. H. B. STOWE.
If to. have been the favorite intimate friend of the greatest number of hearts be an ambition worthy of a poet, David has had more of this than any poet who ever wrote. He has lived next to the heart of men and women, and children, of all ages, in all climates, in all times and seasons, all over the earth. They have rejoiced and wept, prayed and struggled, lived and died, with David's words in their mouths. His heart has become the universal christian heart,
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OUR LORD'S BIBLE.
and will ever be till earth's sorrows, and given in Holy Writ of the veiied and
earth itself are a vanished dream.
It is too much the fashion of this day to speak slightingly of the Old Testa- ment. Apart from its grandeur, its puri- ty, its tenderness and majesty, the Old Testament has a peculiar interest to the
holy mystery of his mother's life. She was a poetess, a prophetess, one whose mind was capable of the highest ecstacy of inspiration. Let us read the Psalms again with the thought in our mind that they were the comforters, the counselors
christian from the fact that it was the 'of Jesus and Mary. What was so much Bible of the Lord Jesus Christ. to them cannot be indifferent to us.
As a man, Jesus had a human life to i Our Savior quotes often also from the live, a human experience to undergo. ; Prophets. On his first public appear- For thirty silent years he was known ance in his native village he goes into
among men only as a carpenter in Na- zareth, and the Old Testament was his daily companion. When he emerges in- to public life, we find him thoroughly versed in the Scriptures. Allusions to it are constant through all his discourses ; he constantly refers to it as a book that
reflects his own im
age.
Search the
Scriptures," he says, " for these are they that testify of me/'
The Psalms of David were to Jesus what they are to us, and more. In cer- tain of them he saw himself and his future life, his trials, conflicts, suffer- ings, resurrection and final triumph, foreshadowed. He quoted them to con- found his enemies. When they sought to puzzle him with perplexing questions he met them with others equally diffi. cult drawn from the Scriptures.
"The Lord said unto my Lord, Sit thou on my right hand till I make thine enemies thy footstool. If David then
the Synagogue and reads from Isaiah. When they question and disbelieve, he goes on to answer them by allusions to the story of Naaman, the Syrian, and the widow of Sarepta.
When the Sadducees raise the ques- tion of a future life, he answers by quot- ing from the Pentateuch, that God callb himself the God of Abraham, Isaac and Jacob, and God is not the God of the dead but the God of the living, for all are alive to him. He quotes the history of Jonah as a symbol of his own death and resurrection, and at the moment of his last trial before the High Priest, when adjured to say whether he be the Christ or not, he replies in words that recall the sublime predictions of the coming of the Messiah to judgment in the Prophet Daniel. One who should read the New Testament through with a view to see how much the Old Testa- ment was to our Savior, would find how
iu Spirit call him Lord how is he his ; constant are the allusions to it in
son r
The dying words of Jesus, the words of his extremest agony, were a quota- tion from the Psalms: "My^God, my God, why hast thou forsaken me?"
When we read the Psalms we go along a track that we know Jesus and his mother must often have trod together.
The great resemblance in style be- tween the Songs of Mary and the Psalms of David, is one of the few indications
that he says.
And, after his resurrection, when he appears to his disciples, he opens to them the Scriptures. That talk on the way to Emmaus was an explanation of the Old Hebrew Scriptures. We must regret it as among the lost jewels of the church. We have it only through the heart of those who heard it, but it is something, that at the very last we hear of Jesus on earth, we find him direct-
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ing the study of his disciples back to the Hebrew Scriptures.
Nor did the disciples in the glow of the unfolding Christian dispensation cease to reverence and value the Old Testament Scriptures. They did not speak of them as a worn out thing that had had its day, but they allude to them with the affectionate veneration due to divine oracles.
1 The prophecy came not of old times by the will of man, but holy men of old spake as they were moved by the Holy Ghost."
St. Paul congratulates Timothy that "from a child thou hast known the Holy Scriptures, which was able to make thee wise unto salvation," and adds, "All Scripture is given by inspiration of God and is profitable for doctrine, for re- proof, for correction, for instruction in righteousness, that the man of God may be perfect, lacking nothing, thoroughly furnished unto all good works."
Even while the New Testament was being formed, its writers gave this com- plete testimony to the old as being able to make wise unto salvation and to com- plete a man's spiritual education.
This book, then, so dear to Christ and his apostles, is something that should be dear to christians. Its study will enrich the soul. It is wonderful, mysterious, uuique — there is no sacred book like it in the world ; and in read- ing it we come nearer to Him who sprang out of it as an immortal lily grows out of the bosom of a rocky mountain. — Christian Union.
m ■ m>
God loves to have us pray with ear- nestness. The best proof of earnestness is simplicity. Better in God's sight are the broken, but heartfelt utterances of a child, than the high-flown utterances of some who think themselves wonder- ful in prayer.
§hc (Jjamiln <$trdf.
SENSATIONAL LITERATURE.
When we look for a niDiiicnt at the mass of fictitious reading that is flung out broadcast over the world, can we wonder that the young so early wander away in the paths of vice, or that the vile dens in our cities, that are seething in impurity, are peopled with wrecked manhood and fallen womanhood ? We look in astonishment at the evidences of blighted intellects, lost virtue, and ruined lives; and yet how many of these learned their first lesson in vice at home, over the pages of some impure novel I In how many of our homes does the Bible lie, all covered with dust from disuse, while dime novels are eagerly read by parents and children day after day ! And I have seen professed chris- tian parents remain away from the house of God, to read a weekly journal bur- dened with impure thoughts, to feed the imagination and the heart.
Parents, you cannot keep your homes too pure. If the young heart is not educated to love purity, it will love sin and follow after it; and if you crowd your libraries with fiction, and pervert your own lives by its perusal, how can you expect to lead your children heaven- ward?
The young gain more education from novels to-day, than from the sciences. They pore over the unchaste pages, and shed fountains of tears over some luck- less heroine that never lived, and whose counterpart never will live; but they have no sympathy for the sorrows of a beggared widow or orphan, and their hearts are unmoved at the sight of ac- tual human suffering.
Can it be that those to whom God has given ten talents, will waste them all in wrecking humanity ? Shall they be
282
THE FAMILY CIRCLE.
willing, for dollars and cents, to send young souls, reeling beneath a burden of shame, into penitentiaries, dance- houses, and groggeries ? Will it pay at the bar of God? — Rural New Yorker.
FOOD FOR LAMBS.
In a newspaper letter giving account of a ball at Long Branch last week, we find the following paragraph :
"The dressing of the ladies was very rich. The most universally admired was
that of Miss , whose tender
years did not permit her to contribute much to the occasion, except by her ap- pearance. Having only attained the maturity of three summers, the little lady did not appear to care overmuch for the attention and caresses she re- ceived. She wore a dress of rose-colored silk, with a pointed over-dress, composed entirely of Valenciennes lace and inser- tion. Her dainty little boots matched her dress ; her tiny hands were enclosed in well-fitting white kid gloves ; and a bouquet of exotics stuck in her belt, completed a toilet altogether perfect."
We heard once of an eccentric minis- ter who rose in his pulpit and read this text : "What shall it profit a man if he gain the whole world and lose his own soul ? Or what shall a man give in ex- change for his soul V And, after look- ing quietly and solemnly in the faces of his audience for a moment, said: "I thought I could preach on this text. I can't. Nothing can be said in addition to it. Let us pray."
We feel as that minister felt. We thought we could preach on this text. But we can't. There is nothing to be said which is so strong as the simple narrative itself. "Let us pray I" Oh, let us pray that such murder of the in- nocents may be stopped in our land. What tender mercies are theirs who kill
only the body ! Disease and accident and poison seem friendliest of Saviours, taking children away from that slow, sure death of the spirit whose seeds are sown in such scenes and such conditions as the above paragraph describes.
It is by no means an uncommon scene, an exceptional condition. Hundreds of such babies are to be seen every winter at those melancholy tragedies called " children's parties," or at the exhibitions of fashionable dancing schools. There may be a sadder sight in the world than one of these miniature carricatures of men and women ; but, if there be, we know not what it is. Utmost poverty and disease together cannot make a child so sad a sight to thinking, tender hearts as can "rose-colored silk and a pointed over-dress of Valenciennes lace and insertion." It will die of the pov- erty and disease, very probably. Well and good. It is impossible to weep for them, gaining their Heaven by so little of earth ; the eternal gardens are wait- ing, and they are fit and ready to go and play in them. But of rose-colored silks and Valenciennes over-skirts only the souls will die; the probability is that the frail, beautiful body will be tenderly cherished and sheltered, and the soulless little girl will live to be a soulless woman, and a few years hence be in her turn the mother of more soul- less little girls, dressed in rose- colored silks for balls at Long Branch.
We have big volumes written to set forth the statistics and laws of " heredi- tary genius," It would be as easy, if it were not too heart-rending work, to col- lect similar history of hereditary silliness and folly. God has his own subtile and incalculable instrumentalities of rescue for souls. • Nature has her blessed and certain " law of variation." Now and then a pure, honest spirit struggles up and out in midst of the Five Points of
THE FAMILY CIRCLE.
•>:;
wickedness. This poor baby, who stood wearily about at the ball last week, in her costly finery, may possibly be caught up by some strong wind of Heaven be- fore she is twenty, and lifted into an atmosphere of which her foolish mother knows nothing, and in which her soul will grow strong and earnest and simple; but, humanly speaking, how slender seems her chance of any such redemp tion. When we see how strongly the currents of city-life set toward this sort of shipwreck for children's souls, we are tempted to believe that the utter- most deprivation, lack of culture and development which can belong to the narrowest and humblest country living are far rather to be chosen. When we contrast a doll's birthday party, such as we heard of two years ago in New York, where the birthday presents made to the doll by the invited guests, all under the age of twelve, cost hundreds of dollars — among them being a set of real er- mine, fitted and made by the most ex- pensive manufacturer in the city; a set of Valenciennes lace collar and sleeves, woven to order; a dozen of gloves, also fitted to order; and a fan, two inches long, of the costliest painted ivory — when we contrast such an entertaiment as this, for instance and sample, with a little party of country children coming together at three o'clock of a summer afternoon, to play till sundown round a " cubby- house " whose walls are bricks set lengthwise, whose floors are old bits of board, and whose whole furniture is broken crockery and glass, caraway cookies and milk for supper, and every little head safe on its pillow by eight o'clock, followed into the land of dreams by no reminiscence of excitement greater than a contest of skill and speed in blowing off the filmy, gossamer globes of dandelions gone to seed — which shall we choose ? which will be the sweetest
memory for a tired man or woman at end of fifty years ? And, still more, which is the best beginning of prepara- tion for the certain burden and the pos- sible pleasure of those fifty years ?
"Feed my lambs" was the solemnest command, the sweetest trust which the gentle Christ left us. Telling us at the same time, as he did, that we shall in no wise enter into the Kingdom of Heaven unless we first become "as" one of those lambs. How should we kneel in grateful wonder that he permits us to feed them at all ! And how should we tremble also, and be reverently afraid, moment by moment, in presence of the "little ones," when we remember that he added that " whoso shall offend" one of them, "it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea." — Independent.
But what, my brethren, if it be law- ful to indulge such a thought, what would be the funeral obsequies of a lost soul? Where shall we find the tears fit to be wept at such a spectacle ? or, could we realize the calamity in all its extent, what tokens of commiseration and concern would be deemed equal to the occasion ? Would it suffice for the sun to veil his light and the moon her brightness; to cover the ocean with mourning, and the heavens with sack- cloth ? or, were the whole fabric of na- ture to become animated and vocal, would it be possible for her to utter a groan too deep, or a cry too piercing, to express the magnitude and extent of such a catastroph ? — Robert Hall.
The only way to be conquerors is to be "more than conquerors through Him that loved us."
284
POETKY.
$0^8'
FOLLOW THOU ME.
Have ye looked for sheep in the desert,
For those who have missed their way ? Have ye been in the wild waste plaees,
Where the lost and the wandering stray? Have ye trodden the lonely highway,
The foul and darksome street? It may be ye'd see in the glooming
The print of Christ's wounded feet
Have ye folded home to your bosom
The trembliDg neglected lamb, And taught to the little lost one,
The sound of the Shepherd's name? Have ye searched for the poor and needy,
With no clothing, no home, no bread? The Son of Man was among them;
He had nowhere to lay his head !
Have ye carried the living water
To the parched and thirsty soul? Have ye said to the sick and wounded,
"Christ Jesus makes thee whole?" Have ye told my fainting children
Of the strength of my Father's hand ? Have ye guided the tottering footsteps
To the shores of the " Golden Land?"
Have ye stood by the sad and weary,
To smooth the pillow of death; To comfort the sorrow-stricken,
And strengthen the feeble faith? And have ye felt when the glory
Has streamed through the open door And flitted across the shadows,
That I had been there before ?
Have ye wept with the broken-hearted
In their agony of woe? Ye might hear me whispering beside you,
'Tis a pathway I often go ! My disciples, my brethren, my friends,
Can ye dare to follow me ? Then, wherever the Master dwelleth,
There shall the servant be?
Our own Fireside,
CASTING ALL ON JESUS.
I left it all with Jesus
Long ago; All my sin I brought Him,
And my woe. When by faith I saw Him
On the tree, Heard his small, still whisper,
u% Tis for thee," From my heart the burden
Roll'd away:
Happy day!
I leave it all with Jesus,
For He knows How to steal the bitter
From life's woes; How to gild the tear-drop
With his smile, Make the desert-garden
Bloom awhile; When my weakness leaneth
On his might,
All seems light.
I leave it all with Jesus,
Day by day; Faith can firmly trust Him,
Come what may. Hope has dropp'd h6r anchor,
Found her rest In the calm, sure haven
Of His breast ; Love esteems it heaven
To abide
At His side.
O, leave it all with Jesus,
Drovping soul; Tell not half thy story,
But the whole. Worlds on worlds are hanging
On His hand ; Life and death are waiting
His command ; Yet His tender bosom
Makes thee room :
O, come home !
London Christian.
<f o r r e a p nth iu t
::}
A TRIBUTE TO FRIENDSHIP.
Dallas, Ohio, July 31st, 1870.
Dear Brethren and Sisters of the State of New Jersey :.First, let me greet you in the name of our dear Lord, then
CORRESPONDENCE.
285
ask pardon for my delay in writing to you. I will not trouble you with the little items that might aid, in framing an excuse if you ware here, but, having a dear solitude to-day, I am impressed through the forbearance of the Visitor to write to you all. I promised many to write, and no wonder if you thought me ungrateful or untrue; not forgetful, 0 no, your loviug courtesy, your pa- tience with me, your benevolence, you know I could not forget, being a re- newed obligation, on the beautiful sim- plicity and parental care, with children's love of former days, — days gone with the many precious ones, heads now rest- ing on the cold bosom of " mother earth," and what of their spirits? is a stirring question ; what of their bodies? — to these queries there is a reply of annihilation, but it comes not from the believer in Revelation, nor from the real natural philosopher. The laws of God in nature are sublime, but are not equal to the splendid light of the word of God which pours light on every crea- ture, perfects every ray of knowledge, and enabled a heathen world to turn from idols, and worship the true God. This the greatest and wisest philosophers who studied nature well, could not do. Then what is our privilege ? Is it not to look from " nature up to nature's God/' to pray for his promised spirit to guide us in all truth? Is it not, in private devotion, and in public assembly, to seek the wondrous things of his di- vine law to sinful man ? Well, then the honest naturalist who feels his want in finding out God, and the full destiny of man, turns as the hungry man to food, blesses his Maker for the very merciful gift, and eats of the holy manna of God's word ; his fainting vi <eion revives, his deaf ear hears, as Jesus said, "hear every one of you, and un- derstand; he continues to eat of that
bread and lives forever!" What lives forever, a part of man or man entire ? Said David, "What in man, not doubt- ing his make, but humbly feeling, I am fearfully and wonderfully made." Of his body, he said, in the mountains of Israel, "I shall one day fall by the hand of Saul," and in one of his sweet songs he said, "Why art thou ca3t down, 0 my soul." Hence David believed in him, who said, "Fear not them that kill the body (that is all the persecutor can do,) but fear him that hath power to cast soul and body into hell, I say unt£ you, fear him." In the old testament we have a question : " Is there not a spirit in man, or is it stated as a fact ?" "There is a spirit in man, and the in- spiration of the Almighty quickeneth it."
Job, in his great affliction, was not held accountable for his wild expressions in the dreadful disease which acted on his whole being, and of course his brain, but his pious belief in God and his word, is ever manifest, to the con- fusion of Satan. In the 14th chapter we have what has been the funeral dirge of millions in his reply to Zophar (kis more accusing, than sympathizing friend,) amid Job's delirious irony and scorn he at last drops off into a com- munion with his God, and mourns our common lot, from the cradle to the grave, deplores the helplessness and hopelessness of man, then wakes up to the inbred hope, " If a man die shall he live again ? " Then he sinks down in trusting confidence. "All the days of my appointed time will I wait, till my change come," (this we only apply to death,) but the next verse opens to our view the answer to his question, the glorious change awaiting the righteous. Is it not a prophecy? "Thou shalt call, and I will answer thee : thou wilt have a desire to the work of thy hands," —
286
CHUUCH NEWS.
2Jaul our beloved brother, says, "we are his offspring." Moses that honorable servant says, we are made in the image of God, then who shall mar his work, so that he cannot perfect it, — that won- derful spirit, called a "living soul."
Good bye, dear ones. I would love to return your hospitality somewhat. In the mean time give us some good oews. S. R. M.
Jtcius front the (purdtes,
Eeport of an Exploration of Western Virginia by Elder Samuel A.Fike
and Elder Jacob M. Thomas. The last District Meeting of West Virginia having requested bro. Fike to visit the scattered churches and mem- bers in North Western Virginia, bro. Thomas cheerfully offered to accompany him on this mission of love. Bro. Tho- mas left home on the 17th of June, and arrived at St. Joseph and stayed all night at bro. D. Millers, and met bro. Fike next day at bro. Dancers's, on the Northwestern pike. On the 19th they preached the funeral of sister C. Lefter, in a school-house near Stephen Boll- yards. In the forenoon of the 20th they had a meeting in the schoolhouse near bro. Keyser's, and in the after- noon in a Methodist meeting-house near Valley Furnace. When they arrived at this place they were told that a few weeks before a Methodist minister had preached in this meeting-house and maintained "that baptism was altogether non-essential to salvation!" and that the brethren had announced that at 4 o'clock in the afternoon on the 20th of June, Samuel A. Fike would answer or reply to this sermon. The announce- ment of which caused a considerable excitement among all classes of people — all anxious to hear the reply, and the
house was therefore over- crowded, and many could not get in, and it was said that not less than nine licensed Metho- dist ministers were present. The time of meeting was here, and bro. Fike had but little or no time, on so short a no- tice, to prepare himself for such an im- portant issue. The large and respectable audience — expecting to hear a severe stricture and defence of the mode of baptism and our church doctrine gener- ally— were not a little surprised to hear it so mildly announced that as neither the mode of baptism nor any other es- sential doctrine was assailed, bro. Fike would confine his reply alone on the Essentiality of Baptism in the plan of salvation. Several ministers present took down notes, and after bro. Fike closed his remarks, the Rev. Mr. Hacker (who had made the aforesaid assault) rose and asked leave to reply ; his re- quest being granted, he said that he al- ways understood the birth, to which Christ referred in his conversation with Nicodemus, to be the natural birth — explaining that birth in language and expressions altogether inadmissible here, and which ought never to be permitted to be used before a mixed audience.
Bro. Fike replied briefly: that he could not believe his friend believed what he said himself and felt certain that the audience was too intelligent to believe what he did say ! Mr. Hacker then said that he looked upon baptism as a mere outward form — like that of a marriage — where the married couple were brought out of a single into a mar- ried state. Bro. Fike replied that that was our identical vieics, and showed that such a view was a perfect confirma- tion of the essentiality of baptism, &o, After the meeting one of the ministers present told bro. Fike, that he had done to-day the very best day's work he ever had done before — in establishing so im-
CHURCH NEWS.
287
portant a scriptural doctrine. And one of the ministers who took notes and went home to compare his notes with the Scriptures with a view to overset the doctrine, declared the next day that no powers on the earth could overset the doctrine which Mr. Fike had so well established by the word of God.
Many other expressions were made and incidents took place that showed that bro. Fike's humble efforts to main- tain and establish so important a scrip- tural doctrine gave general, it not uni- versal satisfaction, and made a deep im- pression upon the people. The doctrine of the " non-essentiality of baptism," so universally preached in West Virginia, has, we hope and trust, received a " death-blow," at least in old Barbour County.
On the 21st, at 10 o'clock, they had a meeting at bro. Moats', and in the afternoon went to bro. Rasse's in Taylor Co. On the 22nd, in the forenoon, they preached a funeral in the Baptist meet- ing-house at Simpson's station ; preach- ing at the same place in the afternoon. On the 23rd to Harrison Co., (saw wheat cut at three different places) stayed with bro. John Skidmore, at Turtletown. On the 24th to bro. Mo- ser's in Lewis Co., and had two meet- ings next day and a Lovefeast in the evening. Meeting again at the same place on the 26th, and after meeting Tobias Moser was ordained and brother Riffee advanced from first to second de- gree. On the 27th went in company with brother Moser to sister Sigans in Doddridge Co. On the 28th two meet- ings at sister Sigans — small congrega- tions. On the 29th to Ritchie Co., and meeting in the afternoon at bro. Fread- lies\ On the 30th in the forenoon meet- ing again at the same place, and in the afternoon at bro. Coughron's. On the 1st of July meeting again at the same
place in the forenoon, and bro. Milton Sigans chosen deacon, and in the after- noon meeting at bro. Coughron's mill. On the 2nd two meetings at friend Moat's. On the 3rd, forenoon, meet- ing at bro. Freadlie's, and baptized two. In the afternoon preached sister Charity Flanagan's funeral at friend Flanagan's house. On the 4th came to Doddridge Co., meeting at Strait-Fork, and also at sister Sigans. On the 5th to Gilmer Co., meeting at friend T. Laws, and in the afternoon went to bro. Mosers. On the 6th to Upshur Co. ; meeting in the evening at bro. J. Houser's. On the 7th two meetings in the Sand Run meetinghouse. On the 8th returned into Barbour Co. to bro. Wilson's, and had meeting in the afternoon, and bap- tized three. On the 9th to Randolph Co., meeting in the forenoon at Leeting Creek, council meeting in the afternoon, and restored one to membership. On the 10th two meetings at the same place and baptized one, stayed all night with bro. Samuel A. Perkey. And on the 11th returned into their home (Preston county) to bro. Samuel A. Fike's. On the 12th* meeting at our newly built Maple Spring meeting-house. On the 13th bro. Thomas left for home, somo 35 miles north-east from German Settle- ment.
The brethren Fike and Thomas were absent from home nearly four weeks, travelled through eleven different coun- ties, held twenty eight meetings, preached three funerals, and received six mem- bers by baptism. The field which these brethren but partially explored, is truly a very important one — and is perhaps of all others the most neglected, by the ministerial brethren of our church. Only at about one half of the places where they held the above meetings are regularly organized churches — and at some of them large congregations could
288
OBITUARIES.
soon be gathered and organized into re- gular churches, if they had but more regular preaching. Ministerial breth- ren, traveling east or west ought to visit more frequently these destitute counties. Stopping at Simpson's Station in Taylor Co., and Ellenborough, Ritchie Co., on the Parkersburg R. R., will bring breth- ren in reach of our members and friends, who will receive them gladly and give them the most important points or places to preach at.
The foregoing report was hastly pre- pared from a few notes and conversation with the brethren on their return home with a request to have the same pub- lished in our church periodicals.
J. M.
Ijtotirea.
H. J. Kurtz : Dear brother in the Lord : We take the present opportunity to write you a few lines ; and first, we would send greeting to you; and se- cond, we would inform you that we have appointed a Communion Meeting at our meeting-house, called the Logan Branch, Logan Co., Ohio, on the 6th of October next, to which we give a general invita- tion to all, and especially to the minis tering brethren.
J. L. Frantz.
The Brethren of Lick Creek, Wil- liams Co., Ohio, purpose holding a Lovefeast at our meeting house, 1£ miles southwest of Bryan, on the 8th and 9th days of October next, commenc- ing at 10 o'clock, A. M. We extend a hearty invitation to the brethren and sisters, and especially to the ministering brethren. By request,
C. Newcomer.
Brother Kurtz:
Please . say through the Visitor that the brethren of the Grasshopper congregation purpose hold- ing their communion meeting in their meeting house in Ozawkie, Jefferson Co., Kansas/ on the 24th and 25th of September next. A general invitation is extended to the brotherhood. The nearest point by railway is Medina, on the Kansas Pacific Railroad.
There will be a communion in Bour- bon county, on the 1st and 2nd days of October, and one on the 8th and 9th in Johnson county, Mo. There will be also two others held, before and after these dates, definite times not yet fixed.
By order of the Brethren,
Joseph M. Elliott.
OBITUARIES.
Died at Laura, Miami Co., 0., June 4th, 1870, Bro. JOHN OLWIN, aged 58 years, 4 months and 3 days. Deceased was son of Anthony 01- win and brother to Abraham Olwin, both of whom died within a little over a year in this county.
Catharine A. Pfoutz.
['Companion' please copy.]
Died suddenly of heart disease, in De GrafL Ohio, LYDIA KAUFMAN, wife of Joshua Kaufman, and member of the Ornish Church. Funeral services were conducted by John P. King, of that church, and by the writer, from Matt. 26 : 44.
J. L. FRA.NTZ.
Died, near South Bend, Did., of sinking ehill, July 18th, SAMUEL LEER; aged 35 years, 6 months and 14 days. Alas ! like many others he delayed professing Christ, though his moral- ity was good, and he read the good book much, as he had been afflicted for about a year. On the 20th his funeral was preached by brethren C. Wenger and D. B. Sturgis, to a large assem- bly of friends.
Rebecca Snavely.
Was drowned in the Cedar Creek, north of the Libertyrille meeting-house, Jefferson Co., Iowa, on the 17th day of July, TACY ELIZA- BETH CONGER; aged 14 'years, 4 months and 17 days. She was an orphan child, adopted into the family of brother McCleary. Funeral services by brother Enoch Prather and Jackson Harmon, from Luke 8 : 52.
Jacob H. Fishel.
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BRETHREN'S HYMN BOOK.
New Edition. (Containing between live and six hundred pages, and over eight hundred hymns.)
TO THE BRETHREN AND FRIENDS.
I have still on hand a number of my books containing a discussion with Dr. J. J. Jackson (Disciple) on trine immersion, an account of lis conversion and change, a treatise on the uord's Supper, an essay on the new birth and i dialogue on the doctrine of non-resistance, iv'ah an address to the reador. The whole containing 282 pages neatly ;bound, which I jfFer on the following terms:
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Books on Freemasonry !
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THE BRETHKEN'S
Containing the United Counsels and Conclu- sions of the Brethren at their A nnual Meetings be. By Elder HENRY KURTZ.
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. _or THE_
The Gospel Visitor. Edited by H. Kurtz and J. Quinter, and published by II. J. Kurtz, at Dayton, O., will close its twentieth vol- ume with the present year.
Our work is a Christian Magazine, devoted to the defense and promotion of the Christian doctrine, practice, and life of the apostolic Church, and the Church of the Brethren. And in laboring to accomplish this object we shall try to labor in the Spirit of Christ, and spare no pains to make our work edifying to the world.
Each number of the Gospel Visitor wil contain '\2 pages, double columns, neatly printed on good paper, put up in printed colored covers, and mailed to subscribers reg- ularly about the first of each month at the fol-
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And for any number above thai men- tioned, at the same rate. We shall be pleased to have, and we solicit the cooperation of our brethren and friends generally, and the preachers especially in cir dilating the Visitor. . "
THE
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A MONTHLY PUBLICATION,
EDTTKP BY
HENRY KURTZ AND JAMES QUINTER.
VOL. XX. OCTOBER, 1870. NO. 10.
TERMS : One Dollar and twenty five cents per year in advance.
DAYTON, OHIO: H. J. KURTZ, PRINTER & PUBLISHER.
\\
/"^/^ilVTHP l^lVn^C instead of the present one aa has been our eui-
v^v/li _L J_Ji.^l _L kJ toin heretofore. We hope all our agents will
The Christiauity of Nature and the Chris- be re,,<1y l»i' thnt time to commence proouring
tianityof Grace 288 sabsoribers.
Christian's Solicitude for the Welfare of Those who are in arrears far the present vol-
unie will do ns a favor t>v remitting the Amount
their Friends 298 to us now. We are in need of it.
To a young Convert 29fi
Who are the Old Brethren? 303 DOMESTK MEDICI^K.
The Price of Redemption :504 . ,r ,• , ,, „ .• f ..
' A treatise on the. Practice of Medicine,
" Why do you Baptists lay so miuh Stress adapted to popular use, and made familiar to
upon a little Water?" the ordinary reader.
Poverty of Spirit 307 , , „ ,
_ " ,/»,.. ... „ I' gives ihe symptoms of tiie various disea- remperance defined in the Light of pes ineident to the human family, with appro- Scripture 309 priate remedies — the best known — and the
Is the Religion of the Age the Apostolic general treatment required in each ease. It
Ri- • „» Q11 is illustrated with numerous engravings —
eiigion r >li i i , ,r. ,.
& about a hundred fine cuts of ihe most corn- Spirit of the Age 313 mon medical plants, with the description, lo-
The Meek shall inherit the Earth 314 c:«lity and habits, and medical uses of them.
The Steadfastness of the Primitive A Glossary is annexed defining the technical
p, , „jr terms, and also a complete Index. <>24 pp.
John Wesley on the Bible and Dress.... 316 The book is strongly bound in leather.
Correspondence 317 The binding of some of the books is slightly
Parental Regard . . 318 no?lrred, but not to materially injure its du-
' \ '*' rability. Otherwise the hook is in good order
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THE OLDEST
THE NEWEST EMPIRE:
CHINA and THE UNITED STATES.
A thorough work on China, with numerous illustrations of Scenes in China
Synopsis of contents of some of the chap- ters.
Chap. 1. Introduction. Chap. 2 The Chinese People : their ori- gin — Races in the empire.
Chap. 3. Geography, Vegetable Produc- tions. Animal*. &,c
Chap. 4. Social life, amusements, festivals, the government.
Chap. 5. The Patriarchal Age in China. <'. Augustan Age in China. 7. The Middle Ages in China. • 18. The Opium War. It). Chinese emigration. 17. Chinese lahor. 23. The Future of the Chinese Race. Agents wauled. Address
National Publishing Co. Cincinnati, o.
gospkl
Vol. XX.
OCTOBER, 1870.
No. 10.
THE CHRISTIANITY OF NATURE AND THE CHRISTIANITY OF GRACE.
We have some thoughts to present to our readers, and thoughts too we conceive worthy of their attention, and we could think of no better- heading than that we have given our article, though it may not at once be understood. Bat when the article is read and understood, the heading will not only be under- stood, but perhaps its appropriate- ness to the subject will be perceived.
Divine Christianity, or that Chris tianity which is divine in its origin, and divine in its practical results,
ments or principles. Each of these is sometimes called a grace. They are various and distinct. For, al- though there is a unit}' in Christian character, that character is made up of numerous parts. And the com- pletion of the Christian character requires the presence of all those parts.
We have the variety of parts in Christian character recognized in the following expressive passage of Scripture: " Add to your faith, vir- tue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to pa- tience, godliness; and to godliness,
produces, when it is not checked by brotherly kindness; and to brother-
any obstacle, or opposed by any power, a christian character, or a christian or holy man. Character is the great object of Christianity or christian truth. And christian truth believed, received, and obeyed, will not fail to form christian character, or to make a christian man or wo- man. There is a divine and trans forming power in Christianity which can change any sinner into a saint. Where there is an ordinary under standing and judgment, cr a com mon degree of intellectuality, no sinner need despair. The remedy proposed in the gospel, will meet the worst forms of sin.
W7e have said that Christianity forms a christian or holy character. And such a character is made up of various elements or parts. As the body is formed of various parts which we call members, so a holy character is formed of various ele-
ly kindness, charity." 2 Peter 1: 5 — 7. It is not necessary to enter into an argument to prove that he who is wanting in any one of these graces is not a perfect Christian. This will readily be accepted by all who have any thing like a proper appreciation of a Scriptural Chris- tian character. The apostle Peter declares in reference to the absolute necessity of these graces, that "he that licketh these things is blind, and cannot see afar off, aud hath forgotten that he was purged from his old sins," (v. 9.) And it is worthy of the notice of us all, that it is not enough that these graces in some weak and dwarfed form have an existence within us, but if we would bo "neither barren nor un- fruitful) in the knowledge of our Lord Jesus Christ," they must "abound in us," (v. 8.) A Christian character then is a complete charac-
90
CHRISTIANITY OF NATURE AND OF GRACE.
ter, having all the parts that the di- tion, or conscience. In some it may
vine law requires.
Now a character bearing some re- semblance to the Christian charac-
be much stronger than in others, but its existence is so common, that we may regard it of universal pre-
ter, or possessing some Christian i valence. Hence the various reli- elements, may be found in some per-'gious theories and systems among sons who have never experienced men. Napoleon Bonaparte once
the transforming power of Christian- ity. What good traits of character such possess, have been derived from
said, and he said the truth, "the people must have a religion." And out of respect to this want in human
nature, or have resulted from culti- nature, kings and legislators have vation. It is well known that the countenanced some form of religion natural dispositions of some persons among their people, and commonly are very bad, while those of others, .that which is the most popular, are comparitively good. Assiduous j And further, it needs no argument cultivation may also accomplish ! to prove that a religious feeling and much in improving the disposition a religious character may exist, and character. And, indeed, culti- which are far from being acceptable vation is absolutely necessary for to God. Idolaters have a religion, Christians, if they would attain un- and are religionists, but they are far
to the vigor and manhood of Chris-
from being christians; indeed their
tian life, and the completeness of religion is offensive to God rather Christian character. But men have than pleasing or acceptable to him.
not the power and elements within themselves to form a Christian char- acter complete in all its parts. But divine power, and an added element of the divine nature are necessary
Then as we have already seen, the religious element constitutes a par^ of the human character, and men may be religious while they are far from being christians. And men
to enable humanity to recover its may hold certain Christian prin- proper relation to God. We must ciples, arid do certain Christian acts, be made "partakers of the divine and yet not be christians by any nature" to possess a truly Christian means
character. Without this divine na- ture, and under some of the more
But to come more directly to the point suggested in our heading, we
favorable aspects of human nature, 1 remark further, that human Chris- a character may be developed which1 tianity is the Christianity we re- in some respects, in the estimation ceive either by birth or by educa- of men, will resemble that of the tion, apart from the grace of God. Christian; but in the estimation of A man may be born with a consi- him that "seeth not as man seeth," derable share of benevolent feeling.
a great dissimilarity will be dis- covered between the real Christian character and that which has been formed by human nature alone.
It is well known that the religious element is a part of human nature, as well as intelligence, social affec-
And as benevolence is a Christian principle, he is born with this ele- ment of Christian character. An- other person is born with his organ of combativeness very small, and he makes a very peaceable citizen. And as peace is a Christian principle, he
CHRISTIANITY OF NATURE AND OF GRACE.
291
is born with the Christian principle, he was penurious and worldly be- of peace in him. And a third per- j fore, he is so still. If ho was con- son may be born with but little pride tentious and irritablo before, ho is or vanity in his nature, and may so still. If he was proud and vain have but little inclination to indulge before, he is so stil
in extravagance in dress, or to have the flattery or applause of men. And as humility is a Christian vir-
As, however, "the kingdom of Gcd is not in word, but in power," those who enter into that kingdom,
tue, such possess this virtue in some and receive that kingdom into them- degree, as a natural gift. So we selves, and have its laws written on might go on and specify other chris- their hearts, and submit themselves tian virtues in the same way. And fully to the renewing influences of by natural Christianity, we mean \ these laws, will have produced with- our possessing from nature, some of in them, and imparted to their char- the christian virtues or principles iniacters " whatsoever things are true,
their lower forms or to a limited ex- tent.
But divine Christianity is the planting of christian virtues and principles in natures in which they
whatsoever things are honest, what- soever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report," whatever their
did not seem to exist before, and the characters may previously have developing of them to meet the ! been. "Put off concerning the measure of the perfect law of God, former conversation the old man, where they may have existed in an which is corrupt according to the
imperfect form. A person's nature may have been malevolent, revenge- ful, and selfish, but that nature brought under the regenerating and transforming power of Christianity, is made benevolent, forgiving and kind. The nature of another may be contentious and quarrelsome, but Christianity will make him peacea- ble, inoffensive and non resistant. A third may be proud, haughty and vain, but Christianity will remove all these, and substitute meekness, gentleness and humility in their places.
A large amount of the Christiani- ty of our times is human christiani ty. What too many members of the different religious denominations are, they are by nature, and not by grace. If a man before he professed
deceitful lusts ; and be renewed in the spirit ot your mind ; and that ye put on the new man, which after God is created in righteousness and true holiness."
Here there is a great and glorious change recognized. This change produced in the nature of things, is beautifully alluded to by the prophet in the following word: "The wolf also shall dwell wTith the lamb, and the leopard shall lie down with the kid ; and the calf and the young lion and the failing together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child sha'l play on the hole of the asp, and the weaned child shall put his hand on the
Christianity was benevolent, charit-i cockatrice's den. Trey shall not able, and liberal, he is so now. If hurt nor destroy in all my holy
292
CHRISTIANS' SOLICITUDE FOR FRIENDS.
mountain : for the earth shall be full of the knowledge of the Lord, as the waters cover the sea." lsai. 11 : 6 — 9. This language probably gives us a literal view of the change that will take place in the nature of the animals named, when the power of Christ is fully brought to bear upon the world as it will be in the millen- nial age. But we think it maj' like wise be justly applied to the change that takes place in the dispositions of men when they are made new creatures in Christ, or when they put off the old man and put on the new. This great change is clearly seen in some of the early converts to Christianity7. Saul of Tarsus was a violent opposer of christians, and treated them most barbarously. But his savage disposition disappeared upon bis becoming a christian, and his disposition then was that of a lamb. Peter was impulsive, timid, and self reliant before he was fully converted, but afterwards, he was bold, thoughtful and cautious. The following language of Paul, occurr- ing in one of his letters to the Cor- inthian church, shows the power of Christianity to change the character and habits of men: "Know ye not that the unrighteous shall not in- herit the kingdom of God? Be not deceived : neither fornicators, nor idolators, nor adulterers, nor effemi- nate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor ex tortioners, shall inherit the kingdom of God. And such were some of you : but ye are washed, but ye are sanctified, but ye are justified in the na ue <>f the Lord Jesus, and by the Spirit of our God." 1 Cor. 6: 8 — 11. Let none then despair, or even be discouraged, because they
are the victims of bad habits, or be- cause they possess a bad nature. Where sin has abounded, grace shall much more abound, if the means of grace are properly used.
Reader, is your Christianity human or divine? Human Christianity is defective either in the number or development of its virtues or graces. It is not enough that we possess some of the christian graces; if our christian character is complete, we must have them all, and they must ''abound" in us. A divine Christian- ity, that of the gospel, can alone meet all the wants of humanity. It will supply us with all the elements of a holy character. " Ye are com- plete in Him" that is in Christ, said Pawl to the Collossians. And the "redeemed from among men/' seen by John in one of his apocalyptic visions, were declared by him to be " without fault before the throne of God." J Q.
For the Visitor.
Christians' Solicitude for the Wel- fare of their Friends.
"We are journeying unto the place of which the Lord said, I will give it you; come thou with us, and we wil! do thee good; for the Lord hath spoken good concerning Israel." (Numb. 10: 29.)
Dear reader: These are the words of Moses, the servant of God and leader of Israel in their journeyings from Egypt through the wilderness to the promised land of Canaan, to his friend and father-in-law. The meek, liberal and unselfish spirit in Moses partakes much of the spirit of our blessed Christianity. Moses realizing the blessing of God's pro- mise to Abraham and his descen- dants, to whom was promised the good land of Canaan for an ever-
CHRISTIANS' SOLICITUDE FOR FRIENDS.
lasting possession, is willing his friend though a stranger to the com- monwealth of Israel, and an alien to the promises, should share with them in all their benefits, and kindly invites him to go with them, and promises to do him good on the strength that the Lord had spoken good concerning Israel.
Some of the good things the Lord hath spoken concerning Israel, are "Unto thy seed will I give this land." (Gen. 12:7.) "For all the land which thon seest, to thee 1 will give it, and to thy seed for ever/' (Gen. IS: 15 ) "And I will give un- to thee and thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an ever- lasting possession ; and I will be their God." (Gen. 17: 8.) ''And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea." (Gen. 32 : 12.) "And I am come down to deliver them out to the hand of the Egyptians, and of bring them up out of that land, un- to a good land and a large, unto a land flowing with milk and honey." (Ex. 3: 8.) These, with many other similar ones, are the special promises of God to his people, and are among the good the Lord hath spoken con cerning Israel. Moses inviting his friend (though a Midianite) to cast his lot with the people of promise, that they might do him good, says : "If thou go with us, yea, it shall be, that what goodness the Lord shall do unto us, the same shall we do unto thee." (Numb. 10: 32.) This is full of the liberal spirit of the true Christianity. Christians assured of God's promises, are net content to enjoy its blessings alone, but are urging others to cast their lot with them, and to go with them,
and partake with them of all its blessings.
Moses being the one who said, "The Lord your God shall raise up a prophet from among your brethren like unto me, him shall ye hear in all things," is a type of Jesus, the prophet spoken of. This Jesus came down from heaven and gave his life for the life of the world; promising to his people an inheritance, incor- ruptible and undefined, and that fadeth not away, reserved in heaven, in the city that hath foundations, the builder and maker of which is God. The joys of which eye hath not seen, ear hath not heard, nor hath the heart of man ever con- ceived. But that happy home lies beyond our natural vision ; the way to it leads through the grave. For, " we must never die," and be brought to the grave appointed for all the living. And though we go down into it "in dishonor, we shall be raised in glory." And though we die through "weakness, we shall be laised in power." And though our natural body dies, we will be raised a spiritual body, which will be sus- ceptible of the enjoyment of life eternal in happiness and glory; it will also be susceptible of suffering wrechedness, misery, pain and end- less woe, shut up in dark despair, where the worm dieth not, and the fire is not quenched. "All that are in the graves 6hall hear his voice and come forth, they that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation."
Dear reader: to this land of pro- mise, this land of life and death, we are journeying. Fathers and moth- ers, you and your children are on this great journey, your neighbors
29-4
CHRISTIANS' SOLICITUDE FOR FRIENDS.
and friends are on it. It leadB through the grave, yes the gloomy grave; beyond it is life and happi ness promised to them that obey the Lord; "glory, honor and peace to every man that worketh good." "To them who by patient continu- ance in well doing seek for glory and honor and immortality, eternal life." "But to them that are con tentious, and do not obey the truth, Indignation and wrath. Tribulation and anguish upon every soul of man that doeth evil."
Two ways lead to this land of eternal destiny. The one is repre- sented to us in the Scriptures as a narrow way, with a strait gate, and leads to life and happiness. It is narrow, because truth and holiness only can go therein. It is so nar. row that the traveler cannot take with him on his journey the lust of the flesh, the lust of the eye, and the pride of life; because it is not of the Father of the heavenlv coun- try, the author of life and happiness- but is of this sinful world which passeth away with its lusts; hence the way is so narrow, and the gate so strait that none of these can go on rt. The other is represented as a broad way, with a wide gate, and leads to destruction. This way is broad with a wide gate, because here the traveler can take much baggage with him on his journey to the land of eternal destiny. He can take religion as the world gives it on one side, and the world with all its lusts on the other. He can be active in church to day, and in the theatre tomorrow; he can lead in prayer in the morning, and take part in the ball room at night. He can break the presented emblems of the broken body of the Lord with
his fellow traveler one day, and meet him in hostile array on the battlefield, or at the Bar in litiga- tion the next. He can take with him all the pride, fashion and vanity of the world, as he is assured that if the heart only is right all is right. This broad and very public highway, with its many multiplied billions of fellow-travelers is to his nature pleasant, and seems to him right. But the end thereof is death.
Dear reader, which of these ways arejou journeying on ? Husbands and wives, parents and children, brothers and sisters, friends and fellow-travelers, can you, will you be content without enquiring to know? Jesus your dear Savior has located the narrow way with its strait gate. He has opened it up for those who will journey to the land of life and happiness to go on. He has passed over and through it from earth to its terminus in heaven, the land of promise and life. And now he is in the waj', inviting you to come unto him, and go along with him, and promises to do you good. He bids you take his yoke on you and to learn of* him meek- ness and lowliness of heart, and if you do so, he says, you shall find rest for your souls, and you will re- alize that his yoke is easy and his burden to be light.
In many ways does he address you, and invites you to come and go along with him in the narrow way of* life and peace. In the Scrip- tures he is represented as a man standing at your door knocking, ready waiting to do you good. Have you not heard his tender voice? In your lonely hours j*ou have felt the drawings of the invisible power of the Spirit, inviting you to come and
CHRISTIANS' SOLICITUDE FOR FRIENDS.
295
go along with him, and he will do you good. When under the sound of his preached word you felt the doctrine suited }'Our case exactly, and wondered who told the preacher about you. He was inviting you to come and go along with him to the heavenly land of promise.
The Spirit and the bride, the Lamb's wife, the church of God, through the ministry invites you. The faithful preacher laboring day and night with tears and strong crying invites you to come and go along with the people of God in the narrow way to glory. The faithful members of the church invite you to come and go along with them. Your Christian parents who are go. ing with the people of God invite you to come and go along with the good company. Your brothers and sisters who have joined in with the holy band, give you a cordial invi- tation. Then, with all that hear, and they that will once combine to- gether in one general invitation to come along with them to the land of promise, and the home of glory ; and while journeying together, will do one another good, because the Lord has spoken good concerning his people. He has promised eternal life to all who believe in him. And whosoever cometh unto him he will in no wise cast out, and that his grace should be sufficient for all. Not suffering any one to be tried above that he is able to bear; but with every trial make way for his escape. There are a few oi the ma- ny good things the Lord has spoken concerning his people. And while on the journey they will do each other good. They watch together, arid pray together. They exhort one another unto love and good
works; and in time of trial bear one another's burdens, and so fulfill the law of Christ.
Dear reader, have you accepted the imitation ? Are you going along with the people of God in the nar- row way to eternal life? Or are you still living in your sins on the broad road which leads to destruc tion ? If so, what do you expect to gain ? Do you not know that way leads to death and misery, and if you continue in it you must for ever perish ? All the pleasures of sin cannot help you when your calami- ties come upon you. Your wealth and honor cannot save you. What profit would it be to you, if you on the broad road were to gain the whole world, and loose your own soul ! What could you give in ex change for your soul ? Stop, oh stop, and think before you go further on this dangerous road ; turn, oh turn from inevitable destruction. Come to Jesus, and he will have mercy on you; forsake your evil way 8 and your unrighteous thoughts; cease to do evil, and learn to do well, and wash you in the baptism of repentance for the remission of sins, and the Lord will accept you and take you with him to glory. "Come now. and let us reason together, saith the Lord : though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Li' ye be willing and obedient, ye shall eat the good of the land. But if ye refuse and rebel, ye shall be de- voured for the mouth of the Lord hath spoken it." (Is. 1: 18—20.) DP. Saylor.
Double Pipe Creek, Md.
Wise men lay up knowledge.
296
TO A YOUNG CONVERT.
For the Visitor.
TO A YOUNG CONVERT.
That omnipotent power can eradi- cate every sinful desire from the most unclean heart is a fact that none will deny but those who doubt the reality of an almighty God. Although men and women are free agents to choose good or evil, the prospect of no happiness beyond this mortal life renders the sinner's life so gloomy and drear that God continually warns and solicits the disobedient to quit the service of Satan and engage in doing his will that they may reap eternal life upon, the peaceful shores of immortality where love, joy, peace and happiness shall supremely reign. Your sins which were many are now forgiven. But the reason why one who so loved sin should abandon sinful pleasures is not apparent to all.
But those of you whose hearts are operated upon by the Holy Spirit, and your understandings en- lightened by the Gospel of Jesus Christ, the will of God which you now love to obey do not think it so very strange that you have given a kind Savior your heart and have suffered Heaven's light to illuminate your precious souls. Long did you travel destruction's broad road. And although nothiug but the brittle thread of life held your being upon the brink of ruin heedless you in sinfulness sported upon the barren mountains of sin never looking down into the gulf of misery below. But at last you saw your condition. You not only saw the dreadful pre cipice you were falling into, but with fear and trembling you beheld the fiery billows in the tide below. Yet your eternal happiness was pro curable. Critical as your condition
was, mercy's door was yet open for you. Wretched as your condition was God still knocked at your heart, his love waiting to fill your soul with joy. And such have been the outpourings of the Holy Spirit upon your soul since you have sought en- ioyment where it only can be found that you can never cease wondering why you so long rebelled against a merciful God. The fact is, God will suffer his spirit to hover around the most sinful heart. And the only reason why there is one responsible, intelligent being, willing to live a sinner's life, is because God has to stand at the door (heart) and knock without being permitted to enter in. And the reason why God has some- times to stand and knock, and plead for admittance, is because many think that if they let the Holy Spirit dwell in their hearts they will see no more enjoyment and peace. But God's eternal spirit so long pleaded for a dwelling-place in your heart that you found it impossible to find peace until you found it in Jesus. Now you know that religion is the only true source of happiness. Yet christians have troubles to en- dure. While journeying Heaven- ward your life- boat will sometimes have to sail over troubled waters. But what if the sea is sometimes troubled, its waters ruffled, and its waves dashing to and fro? Has not God said "my grace is sufficient for thee." He who has the entire uni- verse at his control is your guide. And God will never forsake the righteous. If you have given your- self entirely up to God, he will lead you unto fountains of living water. "No good thing will he withhold from them that walk uprightly." Heaven is full of glory, and the*
TO A YOUNG CONVERT.
29'
christian shall enjoy it all. The streets of the New Jerusalem are paved with gold, and christians with the angels shall walk upon them. Then as they pass through that magnificent city, they with worder shall behold the things which God "hath prepared for them that love him." O if while journeying through this mortal life the christian's heart is filled with joy while beholding the incomprehensible works of the Almighty what shall be the believ- er's joy when he shall behold the celestial beauties of Heaven which angels love to admire ? In the word of God there are great inducements offered to those who love God. That is the reason why you have no de- sire to live in sin. It is no hard matter to hate sin after one has re. sisted the instigator of sin. The devil devised his soul destroying p!ans to deceive you, and that, too, at the expense of jTour precious soul. But at last you became aware of what he was aiming at. You saw the ugliness of sin. You commenced to hate sin more and more until you finally overcome u the soul's enemy." And so long as you are willing to be led by that Guiding Hand which you now have received, you will have no desire to leave the society of the righteous. While battling with the tempter there were many things brought to your mind which were calculated to keep you in sin. You perhaps thought, as do many others, that to become a christian you would have to forsake many good friends. This perhaps might be necessary at times. Our Savior never associated with vile debasing or immoral people. Yet he "came to save sinners," and he often sought their society. But what for? Why
for no other reason than that he might win their precious souls to his Father's kingdom. O what a beautiful example! How worthy 0£ imitation! "This do and ye shall live." So long as sinners conduct themselves in a moral like manner christians are safe in their society. But, oh the responsibility if they do not try by holy influence to win their precious souls to Him who died for sinners. You, while in your secret devotions, can pray for your triends; while amongst them by your good conduct and christian in- fluence you can preach to them.
Satan, perhaps who is theopposer of all good tried to make }Ou be- lieve you could not be a christian. Many shrink from duty and go down into ruin by such fear. But as it is an easy matter to serve Satan while one is willing to be a sinner, so it is an easy matter to serve God, while one is willing to obey his will. True, there are many duties enjoined upon those who would be the redeemed of Heaven. But these are easy per- formed when we bring our wills in subjection to the will of God. And, surely, the child of God feels more happy, obtains more lasting peace and enjoyment while willing to obey the entire will of God than those who try to serve both God and mammon. If we want to have our own way in matters that pertain to our future happiness, lasting enjoy- ment we cannot obtain, neither need we expect to make any progression in a christian life. God is the author of all true happiness, and to be hap- py we must live for God. Having so lately availed yourself of the means of obtaining eternal salva- tion, you know but little yet of ex- perimental and practical religion.
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TO A YOUNG CONVERT.
And being young as I am, both in years and in the church, the instruc- tion that 1 can give to one that would progress in a divine life, can- not be obtained elsewhere than in the word of God. Previous to your conversion, and since you have tast ed of the goodness of God, and tried to serve Him who died for you, you have read enough of that little vo- lume, the w ill of God, to know what God requires of his people. The phrase "thy will be done," which shows the mission of our Savior on j earth is small but so very lull of, meaning that it is an appropriate title of the New Testament. And: if you read the unadulterated word as handed down from heaven with carefulness for your benefit, heaven's ' blessings cannot fail to rest upon you. "Thy will be done" is a part of the Lord's prayer, and is also an expression of God's own dear Son shortly before his crucifixion. It was then in that trying hour of grief and sorrow when the meek Lamb of God seemed to be bourne down with human guilt, that we can understand the meaning, force and determination of the saying of the Son of God, "I came to do the will of Him that sent me."
Never was the cross of Christ so heav}- as when bourne by himself.
God stands by those who are wil ling to obey him, in time of trouble, and in the trying hours of tempta- tion. But He who procured our re- demption while dying upon the cross, had to cry out, "My God, my God, why hast thou forsaken me?" O, when we view the sufferings of our Savior, and see that He who had no sin has suffered even death by cruel men that we through his sufferings might have eternal lite, should not
we with patience benr the cross and earnestly press forward for the prize? Should not we be encouraged with the soul cheering promises in the word of God and qualify our- selves for every emergency before us when it is through our Savior's- strifes that we are healed? On- ward and upward should be the christian's desire when a crown ol righteousness is awaiting all the obedient, and they that run may ob- tain a crown that "ladeth not away/' "Know ye not," says Paul, "that they which run in a race run all, but one receiveth the prize." — "Now they do it to obtain a cor- ruptible crown, but we an incor- ruptible." Yes, they who run "the christian race" may all obtain a crown of life. Jesus Christ has not only bourne his cross but he also wore a crown of thorns that we might, when we arrive safe home upon the shores of immortality, lay down the cross and take up a crown of life. O, is not Heaven worth living for? When we compare a home in glory with one of wretched- ness and woe, well can we appreci- ate the saying of Eev. Daniel March " the worlding never gains any thing worth living for." What if those who love not God, do go on seeking sinful pleasures the little hidden pleasure they find only increases their sorrow when they doubt and fear that they cannot be happy be- yond the shores of time. Mournful indeed is the condition of those who live for the pleasures of this world alone. They may at times seem cheerful but the very thought of dy- ing as they live is enough to drive their souls into despair. They can- not look upon the grave without fear while those who truly love God
MOMENTOUS THEMES.
•99
look upon the silent tomb as a sweet resting place and an entrance into the eternal city. Many stagger and stumble until they fall over into ruin just because there are some who profess to be christians and are not just as though there was never a christian in the world. Some people are afraid to try to be chris- tians, others won't be after they have tried. m But this reason will avail no one anything since others have sought the Lord and found him and left this mortal life rejoic- ing to know, "That they was born to die."
Had you stumbled and faltered at such excuses hesitating to obtain mercy when offered, you might be just as miserable |now as you ever was. No one who has repented of Lis sins, and with a praying heart sought the Lord Jesus, will ever re- gret that they have found him, but will be happy to know that there is rejoicing with the angels of Heaven over every sinner that repenteth. You, now having received such a supply of grace, are waiting with patience to see others; who have come to years to know good and evil, quit the service of Satan and engage in doing the Lord'3 will. You now desire to see those who have not yet made their peace with Jesus, also enjoy the blessings of un- dented religion. Then as you de sire to see the cause of Christ ad- vanced, the kingdom of God en- larged, hope and pray on for a de- crease of Satan's kingdom, and ev- entually you will see one after an- other leaving his service the bond- age ot sin, and filling the ranks of King Emanuel that they too may reap eternal life where those who love God may be for ever blessed.
It is only through the cunning devices of Satan that be leads his servants captive at his will. But it is through the long-suffering and loving kindness of a merciful God that the disobedient are protected untily the finally agree to be led no longer astray by Satan, the soul's enemy, who is working for the destruction of precious souls.
P. M. Snyder.
For the Visitor.
MOMENTOUS THEMES. NO. 7.
THE GLORIOUS RESTITUTION.
In the opening pages of divine Eevelations we find the sublime an- nouncement of the world's origin. "In the beginning God created the heavens and the earth." "He spake and it was done. He commanded, and it stood fast." And after the stupendous work was done, " the Lord God saw every thing that was made, and behold it was very good." Not only relative but absolutely good. "Every thing" that was made or created was perfect, yea, very good in the sight ot a pure, holy and righteous God. This glorious fact gives us some true and correct idea how perfect, pure and holy the whole animated creation of the new- ly made heavens and earth really was. Man was, more especially, not only good, but upright, perfect, righteous and holy. He was created in the image of God in knowledge, righteousness, holiness and immor- tality. The divine nature and im- mortal image of God was impressed upon his soul. He knew no evil of any kind or degree — suffered no pain, no sorrow, no disease, and no- thing could disturb or interrupt his glorious and blessed happiness. In
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MOMENTOUS THEMES.
this heavenly paradise, in the pre- sence and closest union and com panionship with God, man loved God supremely, and the law of God was implanted upon his soul, and there was no enmity in his heart, for " he loved the Lord his God with all his heart, with all his soul, and with all his strength." "The love of God was shed abroad in his soul" in true holiness and righteousness.* The glorious kingdom of God reign- ed within his soul, and he reigned as the ruler and lord of the heavenly kingdom and paradise, thus created for his eternal abode. No mind can form a true and correct conception of the glorious splendor, unspeakable joy and indescribable happiness of this heavenly paradise — it was, in short, a perfect heaven full of holi- ness and immortality. Had man continued in this, his original created integrity and true obedience to the will of God, the power of God that created him wou-ld have maintained him in a state of happy and blessed immortality in this glorious abode for ever and ever. Such was the ori- ginal state of man, and such was the heavenly paradise — the eternal abode of the Lord and his saints — when it stood as a glorious gem of unfading beauty and splendor upon the peaceful and happy bosom of the garden of Eden — the Paradise of God.
But by the " disobedience of man" ALL was lost and ruined ! The moment that Adam disobeyed the commandment of God, the blessed image of God, in which he was created, was lost I The soul of man was separated from God, and by this disobedience of Adam, as the federal head or representative of the human race, sin, death and con-
demnation came upon all men. With the sentence of the Almighty : "Dust thou art, and to dust thou shalt re- turn!" These erring and disobedi- ent parents were driven from and out of their happ}7 and glorious abode into a cursed and ruined world t What a change of things and state; and what a dark eclipse and disor- der ensued, and what sorrow, grief, tears and pain followed and reigned from that fatal hour when Jehovah declared, " Cursed is the ground for THY Sake!" Behold the once glorious, beautiful verdant fields o$ Paradise now changed into a man- gled mass of "thorns and thistles.,r The beauty and flowers fading and fleeting; the leaves and verdure drooping and decaying. And the once so quiet, tame and peaceful beasts all in commotion and disorder, roaming far and near in their thirst for blood. And even the very ele- ments jarred into terrific discord- ance: the winds wailing and moan- ing, and dark masses of clouds rol- ling and whirling angrily about the once beautiful, calm, bbae skies filled with thunder, lightening and storms. And for the SAKE of man's diso- bedience and rebellion against the will of God, the whole external crea- tion was not only thus thrown into disorder and confusion, but into direct resentful opposition toward man. "What was originally created for the peaceful dominion and enjoy- ment of man, became at once an in- dignant enemy to its guilty and con- victed ruler and lord. Alienated from God, now by very nature, it would seem as if all creation viewed man with suspicion and abhorrence, and groaned to rid itself of him. Storms, thunder, lightning, earthquakes, volcanoes, cold, smiting sunshine.
MOMENTOUS THEMES.
301
barren fields, pestilential air, tearing briars and noxious and poisonous things, all, yes, all combine in the terrific aoensation against man, and utter the bitter manifests of protes- tation against his unholy act of disobedience! And man must now stalk through the earth in continual fear lest he should find death in every thing he meets. Pain and sickness, and death itself is hid in the very food he eats, in the water he drinks, and the air he breathes. And how- ever anxious and long he may struggle to maintain his pitiful ex- istence, he must at last rot \n the sepulchre and return to dust from whence he was taken.
Such is man, and such the state of things by which he is now sur rounded ; and to view the toil, mi sery, anguish, woe, sorrow, grief, fear, infirmity, sickness and pain to which man has subjected himself by his disobedience ; and to behold the fair and glorious immortal image of God in man thus destroyed and re- duced to deatli, corruption and oust, would indeed be too sad and mourn- ful to contemplate, if there was no hope of a redemption. And yet, if there is redemption for man, who caused ALL this territic disorder and contusion in nature — is there none provided for the general system he has destroyed and ruined ? Is there really no hope— not the least ray of promise of relief to the gloomy and mournful wreck to which man, by his guilt, reduced the glori- ous work of God's creation? Shall the sinner be visited with salvation alone, and that which suffered only for the sinner's sake be left without hope of deliverance? ]^"o, no, it cannot be. Such a view would in V our humble opinion be sacrilegious
— robbing a merciful God of his most glorious attributes, whoso love and mercy are over all his works, and who will undoubtedly, in his own good and appointed time, bring re- lief to "every thing" that lie had created '•'■very good."
But the people, generalljT, have read so much in books and creeds, and h^ard so much preaching and singing about the sublime nonsense, that
"The world shall perish as a worm Upon destruction's path ! The universe Evanish like a i^host before the sun, Yea, like a doubt before the truth of God!"
that thousands, yea, millions will contend, that it must be so, and have unconsciously set it down as their firmly religious faith, without con- sidering or even knowing that there is not a word of truth in all these ri- diculous notions. There is nothing of the kind known in any laws of nature that could lead to such a re- sult, and there is certainly nothing of the kind predicted in the word of God. It Adam had continued obedient, and "multiplied the earth," as he was commended by Jehovah, and "replenished" the world with holy and obedient generations, would not the earth have continued to be "very good" — the heavenly Para- dise, and the happy and blessed abode of the human race for ever and ever? The Scriptures certainly allow us to form no other conclusion. And it is admitted on all sides, and denied by none, that Christ the se- cond Adam was "manifested in the flesh" for the express purpose to save or restore again "every thing'' what was lost in the first Adam. And yet, all orthodox expositors, book and creed-makers (who cannot and dare not deny so plain and posi- tive seriptural doctrine) will not-
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withstanding, in the final winding up of all their erroneous notions and nonsensical absurdities, make the se- cond advent and judgment of Christ far more fatal, destructive and ruin- ous to every thing in God's whole universe than the disobedience and fall of the first Adam ! " Oh, incon- sistency thou art (truly) a jewel of the highest price" in the eyes of these learned wise acres, who main, tain "that the coming of the Christ is to be attended or followed by the entire destruction and annihilation of the earth, and that every thing in God's material universe is to pass away and space become a blank," and this too, after they have (as they boastingly maintain) brought about "through their (nonsensical) doctrine the glorious millennial reign of uni- versal righteousness on the earth \" which power only and alone belongs to the Almighty Creator of heaven and earth. And although these Pro- testant "Millenial makers'' lotfk with absolute "holy horror" upon the blasphemous assumption of the Pope in assuming the power of Christ in the "forgiving of sins," — but assume at the same time the very identical power of Christ in the "conversion of the world into universal righteousness" — thereby "speaking (all) the great and blas- phemous things/' and "exercising all the power of the first beast be- fore them."
But notwithstanding these so widely inculcated and erroneous no- tions about the "wreck of matter, and crush of worlds," so universally maintained and believed at the pre- sent day — the hope of some future general restoration of earthly things has been entertained in all ages of the world. We find and meet with
such expectations in both the Gen- tile and Jewish records of antiquity. Nearly all the heathen philosophers and authors point to "an age to come," and "a new birth of nature," and predict "that an exalted person- age— the author of primitive order — should come from the heavenly flights, who would reduce all man- kind to a single empire, and to the same lifo, language and government and change, embellish and restore the whole frame of nature, and put an end to decay of age, sickness and death, &c." The same ideas of fu- ture renewal of nature and the earth were also entertained by the Jews. They looked for "a glorious millen- nial Sabbath in which the world would rest from all its toil and trib- ulations, and holiness and peace be the portion of all its inhabitants and that the earth should be purified and appear new again, as it was when it was first made." But the Scriptures have not left us to argue or prove this point upon mere general principles of sound reasoning, or the hope and expectations, so deeply ploughed in- to the minds of the most enlightened teachers of mankind in all ages of the world. The Holy Scriptures do speak most clearly and positively of a time of "restitution of all things " and most solemnly assure us : that God hath declared the same " by the mouth of all his holy prophets, since the world began"
In our next article we shall en- deavor to illustrate what these holy prophets and inspired men of God have declared and said in regard to the sublime and glorious " Restitu- tion of all things"
J. Miller.
German Settlement, IF. Va.
WHO ARE THE BRETHREN.
3C3
For the Visitor.
WHO ARE THE OLD BRETHREN ?
Old and young brethren seem to agi tate the sensetiveness of some brethren, and ask "Who are the old brethren?" By reference to 1 Kings 12, we find after the death of Solomon his son Re hoboam was to be proclaimed and inau gurated king in his stead, but '* all the congregation of Israel," demanded re- trenchment in government affairs, in order to lessen the taxes, and lighten the burdens of the people ; he desired three days time to consider the matter; in the meanwhile he "consulted with the old men that stood before Solomon his father while he yet lived, and said, how do ye advise? These gave good and sound advice; and if heeded would have been for his good." But he forsook the council of the old men, which they had given him, and consulted with the young men that were grown up with him, and which stood before him." "And he said unto them : what council give ye them?" &c. "And the young men that were grown up with him spake &c." Giving eounsel directly against that the old men had given. The young men's counsel was taken for, he "spake to them after the counsel of the young men." The result was, "What portion have we in David ? neither have we in- heritance in the son of Jesse : to your tents, 0 Israel." So Israel rebelled against the house of David.
Here we have old men and young men in the council of Rehoboam, who accepted the counsel of the young men to the hurt of himself and his kingdom. So in the church there are old brethren who counsel. "Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls." (Jer. 6: 16.) /All who give this counsel, whether they
be 20 or 80 years old, arc the old breth- ren. But they who say : "we will not walk therein," but will have our own way ; we belong to a progressive age, and there must be a change in church matters; we will have new and untried theories introduced into the church &c. All such whether old or young in years are young brethren. These see a lord- ing it over God's heritage on the part of those who stand firm in the faith and ordinances of the church as handed down to us by our fore-fathers. These construe the words of the apostles "yea all of you be subject one to another," to mean grave and sober council, must be subject to wild speculation &c, and to be clothed with humility, means, be so meek and submissive to every thing that you oppose nothing.
Dear brethren, the writer as to age in years, may be considered neither old or young, but between the two; but he believes the church of the brethren to be the church of God ; the body of Christ, the ground and pillar of the truth. And that her organization is of God, and her order perfect, and all at- tempts to change any part of her faith and practice, is an attempt to invade the prerogatives of God. He, however, also believes, there is much reformation needed, but the reformation is the re- formation of the life of the members of the church, and not the order of faith and practice.
One who loves the counsel of the Old Brethren.
He is in the way of life that keepeth instruction ; but he that refuseth re- proof erreth.
Ponder the path of thy feet, and let all thy ways be established.
Turn not to the right hand nor to the left: remove thy foot from evil.
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THE PRICE OF REDEMPTION,
For the Visitor.
THE PRICE OF REDEMPTION.
11 For ye are bought with a price." 1 Cor. 6: 20. Well may the apostle say to the brethren at Corinth, ye are bought with a price, since i^ cost the blood of the Son of God to redeem sinners from their sins. And as sinners have been bought with such a great price, and as the loss they will sustain if they are not redeemed will be so great, how very important it is that they avail them- selves of the precious blood of Christ which has been shed for them. Since Jesus has made provision to redeem men, all may be redeemed and saved. And the way to be made free from sin is to believe in the Lord Jesus, and to obey the Gospel which he brought down from Heaven, xind when we are begotten again unto a lively hope through our Lord Je- sus Christ, then can we, and not un- til then, glorify God in our body and spirit which are God's. When we yield ourselves up to God as his servants, and serve him faithfully then we glorify him. And as we are bought by the Lord, it is plain, we are his, and not even our own. And God being our proper proprie- tor, is our proper Master.
But we are not only God's ser- vants, we are likewise his children. And if sons, then "heirs, heirs ot God, and joint heirs of Christ/' Then we have the prospect of inher- iting one day that glorious inheri- tance, which is incorruptible, and undefined, and which fadeth not away, and which is reserved in heaven for the servants of the Lord. And the blessed hope of that inher- itance is an anchor to the soul of the faithful believer.
Faith in Christ brings great bless-
ings to the believer. Paul says, "They which are of faith, are blessed with faithful Abraham." How great are the promises to the faithful! "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Rev. 22 : 14.
Then, dear reader, accept the re- demption that has been purchased for you at such a great price. Come to Jesus who has proved himself to be your friend by giving his* life for you. Take his "yoke upon you, and learn of him, and you shall find rest for your souls." Be encouraged to do so, for his yoke is easy, and his burden is light.
D. C. Haedman.
Kingston, Mo.
"Why do you Baptists lay so much Stress upon a little Water ? " There it is now. That ever-recurring question, which my friend holds in re- serve to come to the support of any and every argument of his which exposes a weak spot. I beg your pardon, my brother, for contradicting you, as now I must. It is not we that lay so much stress on a little water. It is the apostles that do it. You should prefer your charges against those who instituted im^ mersion, and not against us, who merely follow what they taught. Why did John the Baptist lay so much stress upon a little water as to betake himself to Enon, near to Salim, and have the multitudes of men and women come to him, instead of just taking a basin of water and gDing to them ? Why did Philip lay so much stress upon a little water as to make the Eunuch get out of his carriage and go down with him into the water ? It was not for want of a bowl of some kind, for
BAPTISTS STRESS UPON A LITTLE WATER
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an Oriental prince never yet went on a long journey without taking along a full supply of all such things. Why did Paul lay so much stress upon a little water as to want enough to cover them over com- pletely, for he did bury them in it? Say what you like, but if there was any sprinkling, or any pouring in apostolic days, it was not among the Roman breth- ren, or the Colossian brethren. It is certain they were buried in baptism, for Paul says so.
If you think, Paul and John and Philip made a mistake, then say so. If you mean to say there was no necessity for such an inconvenient, and, as you call it, indelicate way of baptizing — for a few drops would have represented the truth just as well — then say so. As- suredly immersion is oftentimes a very inconvenient mode. So much the worse for your arguments. The more incon- venient you make it appear, and the more indelicate, where there is another way vastly better, just so much more do you censure them for instituting it as they did in places where they went. It would simplify matters if you would say, square out the New Testament usage can be improved upon. The whole contro- versy would then resolve itself into a positive assertion on your part, and a flat denial on ours. You do say so virtually, all the time, that you have improved upon John the Baptist, and that you have found out the real significance of the ordinance a little better than Paul understood it, when he caused men to be buried in water. And we, on our part, do flatly deny it. Say, then, plainly that your criticism is really directed against the inspired witnesses of Christ. Do not comply with a mental strabismus, which leads you all the time to look one way and strike another. Do not whip the apostles over our shoulders.
A great fuss about a little water, I
have heard it called by some not so cour- teous in language as my friend always is. It is not a fuss about water. It is "a fuss" about obedience. It is "a fuss" about whether you or I, or any class of men, or any church, or all the churches on the face of the earth combined, have a right to alter an ordinance of Christ. Why not say the cherubim, whirling their swords in fiery circles before the gateway of Eden, were making "a great fuss" about just one apple? Why not say the grand old prophet Samuel was making "a great fuss" about a sheep or two? No doubt Saul thought so. God displays his mercy by testing us in little things, easy to do, rather than in great things hard to perform. Many may be called to "slay all the sheep;" but few are required to offer up Isaac.
What a pity, I sometimes think that my brother had not lived eighteen hun- dred years ago, somewhere within easy reach of the wilderness of Judea. With his clear ideas of what the ordinance re- ally means — with his fine appreciation of what is convenient and in good taste, how much he might have done at the opportune moment to correct the judg- ment of that fearless reformer in camel's hair garments. How much truth we would have been saved. How differently would I now be esteemed in the eyes of my neighbors for I would not dare talk as I do now, if John had adopted my neighbor's views. And what a vast amount of inconvenience and discomfort to John himself, and to the multitudes of Judea, that traveled a long way to be baptized. When a number had heard and believed, and desired to be baptized into the remission of sins, and John had bidden them to follow him to the river's bank, then my brother's hour would have come. "Nay, Brother John Ben Zacharias, ye'll not need to take so much trouble. Ye'll find it a long walk
;06
BAPTISTS STRESS UfON A LITTLE WATER.
yt, and it is a very uncomfortable feel-
ing to be wet all over. You may take sprinkle. Show it to me, I will count
cold, beinq so long without a dry sack. Tve a wee mug in my basket here, ana1 there is a bit of icater left in your jug, and ye 11 do better to attend to it here" Had this been, and had John taken his advice, I would not now be continually disputing with my neighbors about close communion. How unfortunate we two neighbors are !
Not after such a manner was Moses faithful in all his house when dealing with little things — a little command when given by God ceases to be little. It becomes invested with the dignity of his own greatness. Take a walk among
Did they sprinkle? Then let us all
my immersion as a mistake, and I will ask a minister to sprinkle me the very first Sabbath that comes around. Did the apostles immerse — bury the whole body in water? Then let us all do the same. Come, my brother, what way did the apostles do ? Answer that, and we will know what we ought to do. I will follow, lead where it may. I will not quarrel with you much about your new rendering of bapiizo, in Dale's Classic Baptism. You say it means to merge into, but does not provide for taking out. Exactly so. And I hope you will press your "iatuspo<e" until
the tent pins of the tabernacle and learn I you drive us, as a denomination, to throw a lesson from them. A noticeable fact our arms around the trunk of the tree, will strike your attention. Several chap- ! instead of one of the branches as we now ters, beginning with the xxv. of Exodus, [do. " Baptizing them in the name of the
are taken up, telling how Moses was or dered to construct the tabernacle ', and then several chapters, beginning with the xxxv., are takeu up. desciibing how Mo- ses did construct it. People wonder why
Father, and of the Son, and of the Ho- ly Ghost." That is the trunk. " Know ye not that so many of us as were bap- tized into Jesus Christ loere baptized in- to his death." That is one of the
the same thing should be repeated near- ; branches. This one monumental act re- ly word for word in some places. It was' presents the transition from one state to show how minutely the command was into another — the passing out of Egypt, obeyed. There it is, curtain for curtain,! and the entrance on the journey to Ca-
stave for stave, tenon for tenon, socket for socket, aye, more minute than that
naan — the washing away of sins, and the merging into, or incorporation into
even, it was ioop for loop ; not a single j the name of God, and of Christ, and of
one more or a single one less; not some of one color and some of another, for variety's sake. " Loops of blue." ''Fif- ty loops of blue" shall thou make, says God's command. "Loops of blue,"
the Holy Spirit. They were incorporated in these to remain there, and we do not care if you do find no provision for tak. ing them out. That, then, is the primary and more comprehensive truth set forth.
fifty loops of blue, " made he" (The burial of baptism into death is a
What more insignificant apparently [subsequent and specific idea — compre-
than the loops of a curtain. If xMoses, in hended in the other. Know ye not now
order to be esteemed faithful, did not add 'that when ye were merged or incorpor-
or omit a single one, how shall we dare to change totally the meaning of the only two monumental ordinances that
ated into Christ, ye were merged into all that pertains to Christ — his death and burial -and resurrection, as well as
Christ appointed in his Church ? Did the his name aud his life ?
apostles pour? Then let us all pour. ' Now be true to the truth as far as you
POVERTY OF SPIRIT.
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have got, good friend of classic baptism. If the word bnptizo means merse then merse them — if lieis" goes along with baptho, then "merse them into71 — into what? Into the name of Christ. "In- tuspose" into the name of the Father. You do not do even that much now. Only do that, and you will be in the way into the light. And by and by you will, perhaps, be willing to hear some of us Baptists ask : Good Presbyterian brethren, know ye not that so many of us were mersed, or merged into Christ, were merged into his death ? It won't be such a hard text for you to explain as it is now. — Journal and Messenger.
POVERTY OF SPIRIT.
BY REV. J. L. JENKINS.
No mortal can speak fittingly of the Sermon on the Mount; yet he that has gained only remote glimpses of its ether- eal perfection can but speak. It is like no human composition, because it is the highest range of divine thought ever shaped in human language. Viewed re- latively to other parts of revelation, it is the Ionic porch of Parian marble by which the earnest inquirer is conducted into the glorious temple of evangelical truth. Or, it may be represented as the central orb from which the rays of divine light radiate over the whole field of human interests. This speech was the Logos articulate; its author, the Logos incarnate.
The beautiful summary of spiritual virtues with which our Savior opens this discourse, and to which he links such a precious cluster of beatitudes, make up the essential characteristics of the chil- dren of God. They are the material out of which the Kingdom of Heaven is ' built — the qualities of its true and loyal
subjects. These constituent elements of Christian character are arranged in a very fine and natural gradation, beginn- ing with the poor in spirit and ending with the peacemakers among men. But, though these qualities are named one after another in the order of language, they do not follow each other as distinct and successive stages of religious growth. When a believer becomes merciful, he does not therefore cease to be meek ; nor when he comes to hunger and thirst after righteousness, does he cease to be merciful. Poverty of spirit implies purity of heart, and purity of heart in- cludes poverty of spirit as an element necessary to its perfection. These seven beatitudes, like the primary colors in nature, meet and mingle in the rainbow- arch that encircles and adorns true Christian character; and, like the light of the sun decomposed in the formation, of the rainbow colors, the Christian graces are so many radiations of the true light that would enlighten every man that cometh into the world.
This humble and unobtrusive element of character, which Christ places at the foundation of a perfect life, has nothing in it to attract the attention of the mere self-seeker and the man of the world. It is the direct opposite of what men most desire, and strive for most earnest- ly. It takes along with it no note of fame, no gleam of solid gold, none of the dulcet sounds of pleasure. It is a virtue quite too modest and obscure to fix the gaze of aspiring and selfish mor- tals. And not till such are brought low by providential reverses, and thus made to feel their destitution of soul, will they recognize the solid, heartfelt worth of poverty of spirit.
Meanwhile, there are always some who have come to feel the inadequacy of worldly sources of good, and have learn- ed to place a low estimate upon their
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personal merits, when compared with the perfect standards approved of heaven. Such will always welcome these words of Christ as the fruitful source of in- struction and spiritual life. Those humble souls have come into the lowly but, fortunate estate of the poor in spirit. They are those who have become pain fully conscious of their spiritual dtfici. encies, who deeply feel their unworthi ness iu the sight of heaven, and are controlled by an irrepressible desire to reach a higher and purer life. It is true that they had fallen into many and great trausgressions; but. they are now heartily penitent on account of their sins. They may still feel the force of evil habits and impulses; but they no longer approve nor yield to them. They have become thoroughly conscious of their personal demerit, but they have gained also an inspiring view of the great deliverance They have acquired something of tha humility which constitutes the only in let of true wisdom in the soul of man. Poverty of spirit is the product of a clear and penetrating view of our indi. vidual sin. That is a very imperfect repentance which takes into considera- tion only outward acts of transgression and that mainly on account of the peril connected with them. It is when we come to reprobate our sinful tendercies, when we truly loathe the unholy prin- ciple from which our sins take origin, that we become possessed of genuine poverty of spirit. It is reserved for those who have felt the power of in born and persistent sin, whose conscious- ness has been illuminated from the spir- itual world, and who have been permitt- ed to gaze appalled into the abysses of potential wickedness concealed within the limits of their being, to have a ge nuine realization of poverty of spirit. They have come to understand what a thin partition divides evil tendencies
from outbreaking and irredeemable de- pravity; they have seen what magazines of explosive and destructive materials are stored in the unregenerate heart, which await only the spark of tempta- tion to be set on fire of hell.
Poverty of spirit furnishes the only adequate motive to religious advance- ment. Pride and self sufficiency effec- tually debar the first upward impulses and go before the sure and fatal fall. So also those who never analyze their moral character, nor gauge their spiri- tual condition, who never ascertain their inferiority to high standards of ex- cellence, will never accomplish anything remarkable in religious lite. They are the well-disposed and easy souls who never question seriously what they are or what they ought to be • but who move quickly aloug the current of common life, and await with but little curiosity or concern the destiny marked out for them by heaven. It is a deep and bit- ter sense of our unworthiness that be- gets a desire to become better and more worthy. It is a clear understanding of our poverty of soul that cr< ates an avar- ice for the true riches. It is because we have a painful perception of the ex- istence and demerit of sin that we are seized with an irrepressible hunger and thirst after righteousness.
The first benediction that fell from the hands of Christ rests on the heads of the poor in spirit. They are blessed because theirs is the Kingdom of Heav- en. Nothing could be more compre- hensive and satisfying. This blessing meets the inmost want of the poor and broken hearted. Christ had come to set up the Kingdom of Heaven among m^n. Its form and policy were taking shape. He was ready to dispense its blessings. His first - call to participate in those blessings was made upon the poor in spirit. And now, as then, that king-
TEMPERANCE DEFINED IN SCRIPTURE.
309
dom is theirs j theirs not jet in full re alization, but in full and certain pro speet. Consciously destitute of true righteousness, peace, and joy, the whoh force of their being tends toward that kingdom of which these are the essen tial elements. They are already within its secure boundaries; they have begun to experience its unfolding glories Their blessedness is not that of fuil at tainmeut and complete rest; it is that of aspiration and growth, and high and holy endeavor. The cross is the symbol of the earthly life; the crown, that of the life to come. Poverty of spirit is the infallibe security to an inheritance that is incorruptible, undefiled, and that fadeth not away — The Independent.
TEMPERANCE DEFINED IN THE LIGHT OF SCRIPTURE.
BY REV. W. H. COOPER, D. D.
The word "temperance" is not a syn- onym, though commonly so used, for total abstinence from that which stupe fies or intoxicates.
Nor is the word "intemperance" the equivalent of drunkenness; the latter signifies a condition engendered by the abuse of ardent spirits. The one is a generic, the other a specific expression.
There are other and many " intem- perate " habits and practices which one could desire to see suppressed, as well as drunkenness. Perhaps they are not of equal moral enormity ; perhaps they do not entail an equal amount of shame and pain and sorrow; perhaps they do not, save indirectly, shut out of Heaven. Still, there are other enormous and cry jng evils besides that which we have gotten into the habit of styling, as though pre-eminently so, ''intemperance" which society would do well in address- ing itself to the getting rid of.
Yes, there are crimes against God, the world and the church which our "temperance" advocates commit, and which should no more be tolerated in respectable Christian society than the vice of drunkenness. There are culpable extravagance and sinful waste of God- given means in the selfish gratification of other habits and propensities than this particular one of excessive indul gence in the use of malt, vinous, or al- coholic liquors.
We should not exaggerate nor take a distorted view of men and things. We should always preserve a sober equili- brium. We can have no right to select a particular vice and make that the sole object of attack and condemnation, let- ting other vices escape "scot free."
Let drunkenness be condemned as it deserves ; let it be frowned upon, ab- horred and shunned. But what I mean is, that the tobacco- chewer, for example, is not the man to denounce the inebri- ate ! Thou that teachest another, teachtst thou not thyself? Before the war thirty millions per annum were expended in New York City alone upon that worse than worthless weed, tobacco — five
TIMES WHAT THE GOSPEL THEN COST
the nation ! Why should we not in- augurate a total abstinence or anti to- bacco as well as a total abstinence liquor society ? Viewed as waste alone, to say nothing of vulgarity and filthiness, to- bacco chewing is a practice only a little less reprehensible than dram drinking; ami tobacco smoking, even though ex- tensively indulged in by ministers, is not a great deal better. Candidly, it is not fair that society should be asked to vent all its righteous indignation upon the rum shop and its supporters, whilst those who patronize cigars and "plug" and "honey dew" (abominable misno- mer !) are regarded as immaculate. There is an intemperance of dress, of
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conversation, and of carnal indulgence generally equally deserving of condem- nation with this particular instance; but which society winks at, nay, even glories in. A manifest injustice. For there is many a toper who struggles hard against his besetting sin, who weeps and re- pents and mourns over the horrible thralldom in which Satan holds him as with a grip of iron; whilst many a slanderer and libertine and covetous per- son, " who is an idolator," thinks no harm of and makes no effort to escape from his detestable vice.
I would state here, then, as a propo- sition for discussion, that the great law of temperance means this : The volun- tarily abstaining from any indulgence or gratification, lawful in itself, for the sake of example, whensoever that in- dulgence is in danger of becoming a snare or an injury to the soul or body of our neighbor.
This is the high ground of disinterest- ed Christian philanthropy and self-de- nial ; and I take the position fearlessly, as one impregnable.
The apostle Paul, who was no man of one idea, teaches this in various places in his epistles. "All things are lawful unto me," he says; "but all things are not expedient. All things are lawful for me ; but I will not be brought un- der the power of any." He believes in the great law of Christian expediency as a governing principle. From love toward a weak brother, he would not do that which it was perfectly lawful for him to do. If meat were offered in sa crifice to idols, he would not touch it; nay, further, he would not eat meat at all, if thereby he should offend the con- science of that brother or cause him to offend. And so in regard to the use of wine, or any other gratification of the fleshly appetite; not of one thing in particular, but of any and everything in
general. His rule is that we are not to use our liberty, if a stumbling -block to them that are weak.
There is an intemperance of fanati- cism, blind and bigoted, of which many are guilty who are not aware of it. I speak more particularly of that narrow- ness of view which would limit temper- ance to the abstaining from the use of vinous, ardent, or malt liquors. I pro- test against such a misappropriation of the word and such a misapprehension of the idea of temperance.
Are we to be chained down and re- stricted in one particular direction, and left at perfect liberty in every other? Am I, for instance, inexorably forbid- | den, by popular clamor, to keep a bottle of wine in my house, even in case of weakness or infirmity; and allowed an unlimitedly free scope in the matter of marble mantles, velvet carpets, luxurious lounges and gorgeous mirrors ? Shall it be a sin unpardonable to take a glass of ale or bee; and none whatever to rob or impoverish the Lord's treasury ? Shall this fine lady of fashion squander her one thousand or fifteen hundred dollars upon an India shawl, and go unrebuked; whilst yonder hod-carrier shall be de- nounced because of indulging in his glass of whisky ?
The truth is, we are afloat and adrift in regard to this whole question of tem- perance. I look around, on Sundays, in almost all our churches — the once plain Methodist, but now no longer so, not even excepted. And what do I be- hold from the pulpit or reading-desk, standing face to face with the congrega- tion ? Instead of a house of God, em- bracing people of all classes and condi- tions— all intermingled as upon a com- mon footing before our Lord and master — I see a gayly- attired crowd, seated upon luxurious cushions, as in a theater, for the exhibition, regularly as spring
RELIGION OF THE AGE, &C.
311
and autumn shall come round, of the latest and most prevailing fashions; and the poor are nowhere ! They simply stay at home, because they cannot afford to dress for church; and so the devil holds high carnival ! They cannot en. dure the contrast of their threadbar- habiliments vfith those of their more fashionable or wealthy neighbor.
And I do not know that we can blame the Salt of the Church — for such are oftentimes God's poor — in thus acting. "Did you come in a carriage?" queried the aristocratic sexton of one of our fashionable churches in New York, our the other day. x\nswering in the nega tive, the visitor was requested to awai^ the opportunity of mere pedestrians for a seat in the Lord's temple.
Now, is there no room here for the practice of temperance ? How long shall our Christian women, of easy circum stances, persist in excluding their poorer sisters from God's house, through this insane folly, nay, downright wickedness of ostentatious display, where all should sit alike as penitent sinners before the Lord? How long before they shall learn the lesson that all things may be lawful, but not expedient, and that we have no right to wound the feelings of the weak, for whom Christ died ?
If ever reform was needed, I think it is needed here. The trouble is that the rage for dress on Sundays has become so universal it seems almost impossible to begin. Each apes and vies with the neighbor; and meanwhile the church runs to waste for lack of vital piety and through love of show and of outward form.
I think the rich must begin this re. form, if it is to be accomplished at all. They can afford to dress plainly in the house of God. If jewelry and plumes and costly robes must be worn, would that the day might come when their ap-
propriate place shall be declared the theater or opera house, rather than the Christian church ! So long as the pre- sent shall be the mode, few will be found of sufficient moral courage to breast the tide. Who, oh ! who of her sex, in this day of redress of woman's wrongs, will inaugurate this one — so much need- ed by the Christ's poor sisters, now fashion-banished from the worship of bis courts — by the introduction of a plain aud simple Sunday garb for wo- man's use in the Lord's house? — The Independent.
IS THE RELIGION OF THE AGE THE APOSTOLIC RELIGION?
BY A. SHERWOOD, D. J>.
Among imperfect beings, vwe might expect deterioration, from the powerful influence of the world, the flesh and the tempter. These might abate the warmth of our love and zeal felt in the days of our espousal to Christ. But these should not change the great prin- ciples of the system, and turn heart-rr" ligion into lip service, form and cere- monies.
Let us look at some of the differences. We take human authority, for our guide, instead of inspired truth. "Whatsaith the Scripture, and how readest thou,'7 were the inquiries of primitive Chris- tians; not what is your opinion or that of Dr. A. Have we not established creeds and confessions, the words of which are taken in a very small measure from the Scriptures? Do we not so di- lute Bible teachings by human interpo- lations, as do faithless traders their wares, so that they are known only by the labels instead of their qualities ? Do we not teach many dogmas not found in the Bible? Jesus said, "Whatso- ever I have commanded ;" but we dare
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not aver that we have adhered to his instructions; for our creeds are swelled in monstrous proportions, having now and then only a Scriptural phrase. But the early Christians searched the Bible in order to ascertain the meaning of the instructions, not the creeds and enact- ment of men.
The current orthodoxy and primitive teachings differ. Our appeal now is to Calvin, or Arminius, the infallible pope, the great doctors of the present day, instead of Christ and the apostles. If there be as many orthodoxies as sects in religion, then their name is "Legion," and how can inquirers after truth amidst a thousand learned instructors, ever reach the true point? But orthodoxy, like the chameleon, changes oftener than the phases of the moon. But if we ad- hered only to the Bible, we should not be perplexed in seeking and knowing what orthodoxy is — there would be but one guide. We might hope for union and fellowship, if guided by one Book. Christians will never be one according to the prayer of the Savior till they abondon all teachers but one.
Traditions and learned interpretations have taken the place of plain, positive instructions of the King in Ziow. Je- sus blamed the Jews for perverting the word of God by their traditions and of inculcating these instead of his com- mands. How ingeniously they tried to palliate their crime ; the son has devoted his property to the temple, and hence, is under no obligation to honor or sup- port his parents. Tradition, the false interpretation of learned men, have a more wonderful influence on us than the plain word of God. The renowned Doctor B. says the meaning is so and so, and I admit his interpretation be- cause it accords better with my precon- ceived notions and parental instructions. So large were the letters on guide-posts
in early times, that the courser could read while running; so is it true in re- gard to the way to Heaven by the Evan- gelists.
Ritualism was unknown to primitive Christians. If all that is necessary to salvation has been prescribed by the Savior and apostles, shall we dare to multiply forms and ceremonies ? If it is presumed that Christ did not know what was requisite, you impeach his wisdom; if it is imagined he refused or failed to prescribe, you impeach his goodness; hence, it follows, that all rutes for the guide and comfort of his people are contained in the sacred ora- cles. These contain the ordinances, rites, materials, officers and authority in the primitive churches. It is imperti- nent in us to multiply them ; it is a work of supererogation and well may the judge enquire, " Who hath required this at your hands?" We may think that multiplying rites will increase the ardor of piety and advance religion, but the general tendency is to fritter it down to cold formalism — lip-service, and kill all that is spiritual and pleasing to God. The Corinthians contended about cere- monies, but Paul assured them, "we have no such custom, nor the churches of God.
These have been introduced since pri- mitive times, and hence, create a marked difference between the apostolic age and this. The tone of religious sentiment, the spirit of piety, is very much lower than in the early ages.
Some churches, so-called, have intro- duced sacraments, ordinances, and offi- cers without number, and formulas of worship, so numerous that a volume is requisite to contain them, and explain their use. Some of these have been substituted for the real commands of the Savior,' having no likeness to the originals, and would have been unintell- gible to the early church members.
SPIRIT OF THE AGE.
:;i:;
Under the influence of these incum- brances and human traditions, what else than deterioration and loss of primeval power could be anticipated? A very small particle will impede the rapidity of some of our most powerful machi- nery; but multiply these, though small in size, they will clog the wheels so that they come to a dead halt or run very slowly; so with the- churches of the present day. The pristine power of apostolic times has been muffled and restrained by these ceremonies, and the zeal which burned in every Christian heart has been cooled or entirely extin. guished. When Moses was in the mount, the people desired a god to go before them — the heathens, in the days of Elisha, called upon their gods in vain, when they were told sarcastically, that they were asleep or on a journey Ritualism probably had its origin here On the mount of transfiguration, the Father said, "This is my beloved Son, hear Him." When this is obeyed, there will be a universal oneness among the disciples of Jesus. — Central Baptist.
SPIRIT OF THE AGE.
The above phrase has become a very familiar one, and especially within the last twenty years. It is used by all professed reformists, political, scientific, or religious. Spirit, we understand, is an unseen power directing and prompt- ing all creatures, capable of acting from motive or design. It is a well settled principle in ethics, against which I think the spirit of the age (though perched upon its towering eminence of knowledge and refinement) will not demur, that there are two acting, prompting spirits in this lower world, each exerting more or less influence upon every rational be- ing. The one the Spirit of God, the author and inspirer of the sacred Bible,
the other the spirit of the devil, the father of lies.
The spirit of the age develops im- provements in the fine arts, the sciences, mechanics, and in human rights, far in advance of any age of which we have any reliable history. All the improve- ments, if rightly directed, must contri- bute largely to the happiness and eleva- tion of the men of the present and fu- ture ages, and consequently to the glory of God. These two spirits are in the very boldest antagonism, the one prompt- ing, teaching, and urging that which is good and that only, the other that which is evil and that continually. God com- mands men to try the spirits, whether they are of God, and we are not required to try the spirits which seem to control the doings of others only, but those which control ourselves also. An ex~ perimental Christian must have the spirit of Christ, and if he has not, God says that "he is none of his." Pride, that devouring canker-worm that eats out the very vitals of pure godliness, seems now the spirit of the age, in the church as well as in the world. This is now seen not only in the gold trappings and costly array of many professed disciples of the humble Christ, but in the lavish of expenditure of the Lord's money in gorgeous and splendid temples called church-houses. In no age of the Chris- tian era has such extravagance been seen in the building and furnishing church- houses as the present, by Protes- tants. It may be said that the church was never so wealthy and able to ex- pend money in this direction as now: very true, but it is also equally certain, that the claims of that portion of the heathen world to which the missionary has free access are farther in advance of twenty years ago, than the wealth of the Christian church now is. The*mil- lions of emancipated Africans in our
814
THE MEEK SHALL INHERIT THE EARTH.
What is there essentially in materialism why it should not again be the home of the redeemed and the kingdom of the Kedeemer? I cannot for a moment be- lieve that the Paradise of the blessed will be a paradise of state rather than of place — an aerial paradise floating in ether, suspended upon nothing, from which all warm, sensible, tangible at- tendants which inspire with life and pencil with beauteous tints our present abode, will be utterly excluded. Ex- tirpate ungodliness from our present world, annihilate its taint, hush its groans, try its tears; let there be no more sin and sorrow, disease and death, and I ask, Who would not be willing to reign with Christ upon this globe for- ever ? It is a beautiful world! There are spots ot grandeur — there are land- scapes of beauty, upon which as one gazes, one finds it hard to believe th.? blight of the curse, the breath of sin, hath touch- ed and tainted them. I have stood and wept amidst the glory and magnificence of Alpine scenery. The spot which transfix- ed in amazement brought before my eyes a range of landscape in which every ob- ject of beauty and sublimity, moulded into every form and tint of color, seemed crowded in one vast glorious panorama. And as I gazed upon that overpowering scene — the deep, wide vale stretching at my feet — on my right and left, moun- tains swelling to the skies, clad with green, purple, and lilac — before me the monarch of mountains eDcircled by his army of snow- clad companions, remind- ing one of the four and twenty elders around the great white throne — I felt that in all that glorious, that magnifi- cent, that tender, that, sublime scenery, there was one object, and one only, upon which the blight and taint of sin had fallen, and from which I turned in the closest alliance, not only with! with tears and loathing — that object spotless purity, but with Divinity itself? was myself. The valley seemed vocal
own country now justly claim ten times the amouut annually that they have as yet received. I believe that the money which has been expended in the erection and furnishing church houses, beyond what was necessary for permanence or convenience, in the United States in the last twenty years, would build and furn- ish suitable church-houses and school- houses for the entire African population in the Union. I also believe that if the host of Protestant professed disciples of Christ would take the gold and "costly array" with which they adorn their per- sons, and the price of the rich and fash- ionable furnishings in every department of their possessions which contribute nothing to their real comfort or con venience, but often the reverse, it would have furnished and paid teachers for the whole population of Freedmen pvcr since the close of the war with the South. . . >t What spirit, I ask, has prompted Chris- tians, both ministers and people, to such a stewardship of the Lord's money? There can be but one answer, Pride, the spirit of anti-Christ. This, then, is a prominent phase of the Christian spirit of the age. It ie said by some that a larger number of conversions occur re- cently than before. This is not so, if our records are correct. Forty years ago they were much larger in proportion to the number of inhabitants. Brethren, let us try the spirits, whether they are of God. — Cor. Amer. Baptist.
THE MEEK SHALL INHERIT THE EARTH.
Why should it be thought a thing incredible, that a material earth should constitute the abode of the glorified Church? Is there aught essentiilly sin ful in materialism! Has it not existed
THE PRIMITIVE CHURCH.
815
with Cod's praise, the glacieri bathed in
the lijrht of the setting sun, seemed a reflection of the divine purity; the mountains, clad with dazzling snow, ap- peared like Tabor when the glory of the transfiguration rested upon it; every object seemed to pleaae, "and only man was vile." Let this earth of ours be purified by fire, let its subterranean flames break forth and consume all that men has marred, and sin has tainted, and God has cursed ; and then shall spring from its ashes, in more than phoenix like' splendor, a new material world with every form of material love- liness, bathed in every gleam of material splendor, redolent with holiness and vo- cal with song, and over and upon it Christ and his Church shall reign and abide forever and ever ! — London Month ly Review.
For the Visitor.
The Steadfastness of the Primitive Church.
"And they continued steadfastly in the apostles' doctrine and fellowship, and in break- ing of bread, and in prayers." Acts 2 : 42.
This is what Luke who wrote the Acts of the Apostles says about the way the " three thousand " walked and lived after tbey were baptized on the day of Pentecost. They continued steadfastly that is, firmly, constantly, without vari- ation or tottering, — in the apostles' doc- trine and fellowship. The "apostles' doctrine" is their teaching, and here we have an evidence that the apostles were doing as Jesus commanded them to do, that is, to "go and teach all nations" and then baptize them, afterward to " teach them to observe all things what- soever I have commanded you." Peter taught them the "first principles" — -jfaith, repentance, and then about three thousand "that gladly received his word
were baptized," when we find the apostles still teaching them, and not only so, but "they continued ittadfaitly in the apostles' doctrine and fellowship." If then the Savior commanded the apostles to teach first and then baptize, and the Acts of the apostles prove that they faithfully carried out the plan laid down for them by Jesus, who has the authority to baptize first and then teach ?
" Fellowship." This implies the one- ness of faith and practice growing out of a frequency of intercourse, and con- tinual attendance to the teachiug of the apostles. It also shows a separation from the world. " Have no fellowship with the unfruitful works of darkness, but rather reprove them." Eph 5:11. "Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing : and I will recive you." 2 Cor. 6 : 17 John tells us how believers can have fellowship one with another in these words, " if we walk in the light as He is in the light, we have fellowship one with an- other, and the blood of Jesus Christ His Son cleanseth us from all sin." 1 John 1 : 7.
" And in breaking of bread." Dr. Hackett in commenting on this part of the verse, says : " There can be no doubt that the Eucharist" (meaning the bread and wine,) at this period, was preceded uniformly by a common repast (meaning the supper, a full meal), as was the case when the ordinance was instituted. Most scholars hold that this was the prevailing usage in the first centuries after Cnrist. We have traces of that practice in 1 Cor. li: 20., and in all probability, in verse 46 below. The bread only being mentioned here, the Catholics appeal to this passage as prov- ing that their custom of distributing but one element is the Apostolic one. It is a case obviously in which the lead-
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iug act of the transaction gives name to the transaction itself."
" And in prayers." After Christ as- cended to heaven, the disciples returned to Jerusalem, and, in an "upper room," they "all continued with one accord in prayer and supplication." "And when the day of Pentecost was fully come, they were all with one accord in one place " Immediately after the number of about three thousand souls "were ad- ded unto them/' they continued stead- fastly in prayers. And in the 4th chap ter of Acts it tells us that upon the per- secution of Peter and John by the chief priests and eklers, the company of the disciples "lifted up their voice to God with one accord." By this we see when prayer is offered by a body of believers, one only should pray aloud, and all the others keep silence.
Hence, our path of duty is plain. We must first be taught, then believe repent and be baptized; after this, we must observe all things that the Lord has commanded, "praying always with all prayer and supplication in the Spir- it " May we of the nineteenth cen- tury, like tho>e of the primitive church continue steadfastly in the apostles doctrine and ellowship, in all the com- mandments and ordinances of the Lord blameless, faithful unto death, and we <*hall receive a crown of life. D. H.
For the Visitor'
JOHN WESLEY ON THE BIBLE AND DRESS.
Some of our friends seem not to un- derstand why the brethren adhere to plainness and uniformity of dress. Per haps John Wesley can throw some light on the subject, especially to those who claim to belong to the society he found ed. It shows that others once thought as we now think. Though men change, principles never.
The following is an extract from John Wesley's sermons, vol. 2nd, page 439.:
" I am in distress, I know not what to do. I see what I might have done once. I might have said peremptorily and expressly : ' Here I am, I and my Bib'.e. I will not, I dare not vary from this book, either in great things or small. I have no power to dispense with one jot or tittle of what is con- tained therein. I am determined to be a Bible Christian, not almost, but alto- gether. Who will meet me on this ground ? Join me on this or not at all.
" With regard to dress in particular, I might have been as firm (and I now see it would have been far better) as either the people called Quakers, or the Moravian Brethren ; I might have said, this is our manner of dress, which we know is both scriptural and rational. If you join with us, you are to dress as we do; but you need not join us unless you please.' But, alas ! the time is now past, and what I can do now, I can not tell."
" Let the wicked forsake his way, and the unrighteous man his thonyhts ; and let him return unto the Lord, and he will have mercy upon him ; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord." Isa. 55.
" Be not conformed to this world, but be ye transformed by the renewing of your mind." Rom. 12 : 2.
" Whose adorning, let it not be that outward — but the hidden man of the heart, in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price." i Pet. 3.
D. H.
CORRESPONDENCE.
B17
d| o r r c s p o n d e nt c .
Casstown, Miami Co., O. }
August 25th, 1870 j I left my home on the 'loth of April and on the oOrh met the brethren in the Ashland Church, Ohio. Assisted by Eld. Joseph Ri:tenbouse in council with the church, we proceeded as the church had made proper arrangements to divide the church into three parts by paying a visit to each member, and showing a plat of the new lines. All acquiesced in the movement; hence the Maple Grove church was cut off on the North, and the Loudonville reorganized on the South, leaving the old Ashland church in the middle to bear its original name Bro. Moses Weaver, the oldest minister in the old part, bro. Wm. Sadler, the oldVst minister in the Maple Grove Branch, and bro. Morgan Workman, the oldest minister in the Loudenville Branch, each having assistants in the ministry, and other officers to take care of the different branches. I make this report so that brethren wishing to pay the Ashland Church a visit will under stand, it is in three branches as stated above, and each branch will expect to share their part of the labor from trav eiing brethren Now we trust God will bless his ministers, that they may feed the flock of lambs, and the sheep follow the good shepherd Jesus.
H D. Davy.
in the season, we feel it our duty to go direct to the work whereunto we were appointed, and if we can on our return, we may visit tho-e and other points de- sired We wish all requests to be writ- ten, as many have been sent verbally, and we shall be liable to forget unless they are written.
We will write to the Visitor and Com- panion as often as we think will be in teresting to the brethren.
D. B. Sturgis. Jacob Miller.
South Bend, Ind.
The California and Gregon Mission, if the Lord will, we purpose starting on the 20th of September, or between that day and the first of October, hav- ing put it off so late on account of the illness of Elder Jacob Miller. We in form our brethren that requested us to stop off at the different places and hold meetings, that as it is getting so late
For the Visitor.
A CAUTION.
To the Editor of the Gospel Visitor:
We the undersigned think it advisable that a few lines should be published in the Visitor to caution the brethren in regard to John R. Leedy. He was re- ceived a member of church in Rocking- ham County, Va., married br. Riden- our's daughter in Shenandoah County, and was elected to the ministry in bro. Shaver's district, Lower Shenandoah. And he has a talent to speak, and might have been a very useful brother, but he managed badly and was disowned, but finally made confession , and was re- ceived again. And during the war he went to the west, and he says he was there in the ministry, volunteered and went in the army. Also he says that after the war he was received by the brethren, and was in the ministry. Some three or four months ago he re- turned with his wife to Virginia, Shen- andoah county, to his father-in-law, and made an appointment and preached con- trary to the wishes of the brethren. They did not believe him in the minis- try, and doubt very much whether he is a brother. And since he has been here in Virginia, his actions, walk and con-
.318
POETRY
duct are such that we do not hold him as a brother, and do not think that he ought to be held as one anywhere, unless he would make the necessary concessions to the brethren here. He has no certi- ficate of membership, and says he is go- ing west, where he does not need any. Peter Myers, Jacob Good, Daniel Neff, Josiah Simmons, Jonas Early, John W. Driver, Phil Frederick Jacob Wine, John A. White, Conr. Con wend, John Wine, Abraham Neff,
Jos. Maphis, John Neff,
Benj W. Neff, John Silvius, Michael Wine, A. G Neff, Samuel Good, Michael Good, Henry N. Kagey.
For the Visitor.
PARENTAL REGARD.
If in reviewing our past life, we find much in us to commend, we can usually trace its origin to the wise counsels of our devoted parents during the period of our childbood and youth.
Not a bud of promise was put forth in our youth to bloom and shed its full fragrance upon our subsequent life, but was watered and nourished by parental love and solicitude. Not an evil sprout was removed, or even checked in its growth, not a crooked twig was rightly bent, but in some definite form it ex- pressed the value of parental regard. Every circumstance through which a goud principle was instilled, or a com- mendable habit formed, was in some way under parental control. So great, therefore, is our indebtedness to the early culture and undying affection of our parents, that their memory should ever be present as sweet ineeuse.
M. V. M.
§Mt\%
WHAT IS FAITH?
"Faith is the substance of things hop<,d for the evidence of things not seen." — Heb. 11 : 1
Oh ! faith is not a mere belief That Thou can'st aid in bitter grief; Oh! no, far greater blessings, Lord, Are promised in thy gracious word.
'Tis cleansing in thy blood each stain. And knowing pardon, plead again; 'Tis deep remorse, yet grateful song; 'Tis utter weakness, yet so strong.
'Tis living in thy blessed sight, Where'er I breathe by day or night; 'Tis drinking in thy tender love From all beiow, from all above.
'Tis calm assurance " all is well," Though how or where, I cannot tell; 'Tis hearkening when no voice I bear ; 'Tis smiling, though I weep and fear.
'Tis grasping thee when all are gone; 'Tis viewing thee when quite dlone ; 'Tis pillowing on thine unseen arm, Supported there and free from harm.
'Tis stepping light, though burdened sore; 'Tis hating sin yet more and more; 'Tis fighting hard, and yet at rest; 'Tis broken-hearted, and yet blest.
'Tis loving with unuttered love, Though hard the heart and slow to move; 'Tis laboring, though it's all so small, I count it laboring not at all.
'Tis telling thee my every thought; 'Tis finding all I ever sought; 'Tis treading on through life's lone walk In sweet companionship and talk.
'Tis hurrying to a glorious end; 'Tis pressing toward my bosom friend; 'Tis meeting Him — come, Jesus, come! 'Tis folding tent, and reaching home.
My father, I must wait on thee For faith lik this, 't was bought for me : Beneath the cross I seek, I claim, Such living faith in Jesus' name.
OBITUARIES.
HE SENT THEM INTO HIS VINE
SI9
YARD.
Shall this life of mine be wasted ?
Shall this vineyard lie unfilled ? Shall true joy pass by untastod,
And this soul remain unfilled?
Shall the God-given hours be scattered, Like the leaves upon the plain ?
Shall the blossoms die unwatered By the drops of heavenly rain ?
Shall I see each fair sun waking, And not feel it wakes for me ?
Each glad morning brightly breaking And not feel it breaks for me?
Shall I see the roses blowing, And not wish to bloom as they?
Holy fragrance round me throwing, Luring others on the way.
Shall I hear the free bird singing In the summer's stainless sky,
Far aloft its glad flight winging, And not seek to soar as high?
Shall this heart still spend its treasures On the things that fade and die ?
Shall it count the hollow pleasures Of bewildering vanity ?
Sh ill these lips of mine be idle,
Shall I open them in vain ? Shall I not, with God's own bridle,
Their frivolities restrain ?
Shall these eyes of mine still wander ?
Or, no longer turned afar, Fix a firmer gaze aud fonder
On the bright and morning star?
Shall these feet of mine, delaying, Still in ways of sin be found,
Braving snares and madly straying On the world's bewi.'ching ground?
No, I was not born to trifle Life away in dreams of sin !
No, I must not, dare not slifle, Longings such as these within!
Swiftly moving upward, onward, Let my soul in faith be borne;
Calmly gazing skyward, sunward, Let my eye unshrinking turn !
Where the Cross, God's lovo revealing, Sets the fettered spirit free,
Where it sheds its wondrous healing, There, my soul, thy rest shall be !
Then no longor idly dreaming Shall I fling my years away;
But each precious hour redeeming, Wait for the eternal day !
Bonar.
OBITUARIES.
Died at New Windsor, Carroll Co., Md., on the 22nd day of August 1870, our friend JONAS ECKER, in the 57th year of his age. He has left a widow and one daughter, with a large circle of relatives and friends to mourn their loss. The deceased was an affectionate husband, a kind father, a good citizen and an honest man. He was engaged in public business for 35 years. He was visited by the Brethren and others, and always expressed himself favorable to religion. For a numi er of years he was a constaut patron of the Visitor. His remains were interred in the Presbyterian burying ground in New Wind- sor. His funeral was largely attended. The services were conducted by the Rev. Waterman from Baltimore, and one of the Brethren. The remarks made on the occasion, were based on the words, as recorded Matt. 24: 44.
Died at her residence in Jefferson Township, Montgomery county, Ohio, on the 18th day of September 1870, Sister ELISABETH MOYER, wife of br. John Moyer. Her death was brought about by the presence of a very large tumor of about six pounds weight, which grew in her groin, and from which she suffered intensely, but with christian patience, for many long days, being for about three months confined to her bed. Her age was 31 years, 3 months and 25 days. Funeral services by bros. Wrightsman and George Haller, from 2 Sam. 14: 14.
Abraham Weaver.
Died near Shanesville in Tuscarawas county Ohio, on the 23d day of August 1870, HENRY PENROD, aged 45 years, 8 months and 1 day. He leaves a wife and 3 children to mourn his death. In his lifetime he witnessed the buriar of seven of his children, 6 boys and 1 girl. He was married about 23 years. Funeral discourse from 2 Tim. 4 : 6—8 by J. Neff and the writer to a large concourse of people.
John Nicholson. ['Companion' please copy.]
Brother Henry was a consistent member o1
the brethren's Church for a number of years
(his wife is also a member). It is seldom that
death summons one from the walks of privata
ife, whose loss is so deeply and generally felt.
320
OBITUARIES.
The family, the church, the community unite in paying a tribute to bis memory. In such a community as this death comes so often that it produces but little impression upon our minds. We behold its unmerciful hand breaking up fa- mily circles so often, that we lose our horror of it until it lays its iron grasp on us. We give to the hearse the coffin, and the shroud a p ssing glance, and hurry on our busy way, and death is forgotten in our anxiety of life. But the death which we mourn to-day, has caused a wider gloom.
The estimation in which our brother was held by the citizens of the place; the station which he occupied in the church, the faithful manner in which he had performed his duties, the inaj- ner of his death, his suffering was much but he never murmered during his affliction, but often said, the Lord's will be done. The family which he left behind him render his fall peculiarly af- fecting. He was one of those few men whose reputation slander dare not touch, whose retreat malignity dare not invade, whose motives pre- judice dare not impugn. Men who knew him best loved him best, and those who associated with him most, valued with him most. His re- ligion extended into his business and was mingl- ed with the intercourse of daily life. He was a tender husband and a kind father, and his fall has left a chasm in the family which He alone oan till who has promised to be a father to the fatherless and a husband to the widow. The consolation which I would offer to the afflicted relatives is the blessed assurance that "our brother shall rise again," that "though he be dead yet shall he live." As the sun goes out. in darkness, and the last tar fades away from the heavens, an angel from the throne of God will gather the scattered dust, and reanimate it with new lite and new beauty. The body may die but the spirit will live on. You may go to the graveyard and weep over the tomb but he whom you seek is not in the grave. His dust is there, but be himself is gone. A vital union to Christ, a full assurance of hope, a holy life possess these, and death is vanquished, and the christian is victor,
John Nicholson.
Shanesville, Ohio.
Died in the Welsh Run Arm of the Church in Franklin county, Pa , on the 12th day of Febru- ary 1870, sister MARY MILLER, wife of br. Jacob Miller, aged 33 years, 4 months and 17 days. Funeral occasion improved by br. Jacob D. Trostle and br. Ephraim Stoner of Maryland, from John 11: 18—46. They having been through some of our arms of the church at that time. Sister Miller was quite a zealous young sifter with a strong desire to fulfill all the com- mands of the Lord, and accordingly for the last one, called for the elders of the church a few days before she died, and was anointed with oil in the name of the Lord.
Why should our tears in sorrow flow
When God recalls his own, And bids her leave a world of woe
For an immortal crown.
Her toils are past, her work is done,
And she is fully blest. She fought the fight the victory won,
And entered into rest.
George Mouer.
Died in the Buck Creek Church, Henry Co., Ind., June the 15th 1870, of dropsv, sister MARGARET, wife of br. Isaac LIVEZEY, aged 59 years, 9 months and 21 days. Funeral discourse by Elder George Hoover and J. R. Kirkling from 1 Thesa. 4th chapter. Deceased was a worthy member of the church for 17 years. She left a kind husband and 5 children to mourn their loss which we hope was gain.
Levi Eimes.
Died in Poplar Ridge congregation, Henry county, Ohio, on the 7th day of July, 1870, br. JOHN SONNAFRANK, aged 32 year*, 3 months and 14 days. Bro. John died very sud- den. He got up in the morning appearing as well as usual, but before he had bis clothes all on he fell down dead. We hope he was prepared and died huppy. May this be a warniug to all.
Funeral occasion by br. Aaron Berkebile and the writer, Jacob Lehman.
[Companion please copy.]
Died in the 3ime congregation, Defiance Co., Ohio, on the 2nd of August 1870, sister MARY JANE LEHMAN, wife of bro. Henry Lehman, aged 45 years, 3 months and 13 days. Disease consumption. Although her sickness was very lingering she bore it with Christian fortitude, and commended herself into the hands of the Lord. She always said the Lord's will be done. As far as we know-she done all that was in her power to prepare herself. She called for the elders of the church, and was anointed in the name of the Lord, and 4 days before her depar- ture she desired to commune once more with, her brethren and sisters. Her request was granted, and quite a number of brethren and sisters met together, and we had a very beauti- ful season. After it was over she rejoiced and said she had more satisfaction at this meeting than she ever bad before. She leaves a sorrow- ful husband and 6 children to mourn their loss, but we need not to mourn as those who have no hope ; we hope our loss is her great gain. Fun- eral occasion by eld. A. Stutzman and Aaron Berkeybile.
Jacob Lehman.
(Companion please copy.)
Died at her own residence in Rock Camp Run congregation, Ritchie county, VV. Va., the 29th of November 1869, sister CHARLTY A. FLA- NAGHAN, aged 46 years and 2 days. She was unmarried and was a faithful and zealous mem- ber of the church f«»r several years. She was a chaste and modest character from youth, and al- ways showed a great desire to converse out of the word of God and our salvation, often in- structing the unconverted to turn to God, and was very charitable. Several months before her death she manifested a special great desire to promote the cause of Christ, and attended meet- ing often in very bad health While laying a corps there was a smile in her face which was not while living as if her dead body wished to express the happiness of her departed soul and say "My heavenly home is bright and fair, nor pain nor death can enter there " Funeral dis- course by Eld. S. A. Fike and Eld. J. M. Tho- mas, from Amos 4: 12 to a very large congrega- tion. John Friedly.
PRINTING.
Hooks. Pamphlets Cards, Labels, Circulars,
Bill Heads, Blanks. Posters, &c. Sec. printed to order, in a workmanlike manner, and A T R E A S O VI II L E R A TVS.
STEREOTYPING.
Books. Pamphlets, Newspaper and other Advertisements and Cuts Stereotyped to order.
Orders from <'i distance promptly attended to. Address II. J. KURTZ. Dayton. O. Office at 60| Jefferson street, up stairs, [ opposite uV Beckel House."]
be taken with benefit in all diseases from a
bad cold to a violent fever, from a ringworm
to a bad case of scrofula or cancer Infants can take it as well as the aged and feeble, and sells readily wherever n is known. Will be sent upon the most liberal terms to those who will introduce the same among their neigh hors. .Many have done well by ordering.
The Heakh Messenger will he Bent frn to any address. For particulars address Dr. P. Fahrney. No. 30. l\orth Dearborn St . Chica- go. III., or Dr. I'. Fahrney's Bro's & Co.. Wayuesboro, Pa.
BRETHREN'S HYMN BOOK.
New Edition. (Containing between five and six hundred pages, and over eight hundred hymns.)
TO THE BRETHREN AND FRIENDS.
I have still on hand a number of my books containing a discussion with Dr. J J. Jackson (Disciple) on trine immersion, an account of his conversion and change, a treatise on the Lord's Snpper, an essay on the new birth and a dialogue on the doctrine of non-resistance, with an address to the reador. The whole containing 282 pages neatly 'bound, which I offer on the following terms:
Single copy post paid $ 68
Per dozen, post paid 7 00
Patronage solicited and reasonable deduc- tion made to agents.
B. F. Moomaw, Bonsack, Roanoke Co., Va.
Books on Freemason rv !
MASONRY. Bv President Finney. "A clear, candit and Ch istian discussion of this subject." Price $1.00.
LIGHT ON FREEMASONRY,
By Elder D. Barnard.
To which is appended
A REVELATION OF THE
Mysteries of Odd-Fellowship,
By a Member of the Craft. The whole containing over five hundred pages, lately revised and republished. Price $2.00.
The above books sent postpaid at annexed prices. Address H. J. KURTZ, Dayton, O.
Those who are prejudiced against .anything new should know that Dr. Fahrney's Blood Cleanser or Panacea was used in practice by old Dr. P. Fahrney of Washington county, Md., as far back as 1789. It is now put up in bottles but the medicinal properties are the same. Unlike anything else in market it can
Sheep binding plain, single $ ,75
" " per dozen 7.25
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'' per doz 7.25
extra finish ,85
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per dozen 12,00
Sent by mail prepaid at the retail price. When ordered by the dozen, add 1,25 peJ dozen for postage.
The New German Hymn Book. This book will contain about two hundred pages and about three hundred hymns. It will be bound with the new English book; and both together will be sold at the following prices :
Turkey morocco, single $1,25
per dozen 12,00
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per dozen 9,00
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per dozen 9.00
The German book alone will be sold at the following prices :
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per dozen 5,00
When several dozen are wanted, it is best to have them boxed. A box containing five or six dozen will cost about fifty cents. This should be added. Books sent in this way should be sent by express. Express charges can he paid at the office to which books are sent.
Give plain directions in what way books are to be sent, and to what office.
All remittances of any considerable amount should be sent by Express, draft, or postal or- der. Remittance for books at the risk of the person sending. And the books will be sent at our risk. Express charges should be paid when money is sent by Express.
JAMES QUINTER, Covington. Miami Co.. O.
!
FOR SALE AT THE OFFICE OF THE "GOSPEL VISITOR,"
will be sent postpaid at the annexed rates: OehlsehlsBger'* German and English Dictionary, with pronunciation of the German part in English characters . $1.75 The same with pronunciation of Eng- lish in German characters 1.75
Nonresistance paper
" * bound
Nead's Theology 1.45
Wisdom and Power of God 1.45
Parable of the Lord's Supper 20
Plain Remarks on Light Mindedness. . 10
Wandelnde Seek [ German ] 1,15
Wallfahrt nach Zionsthal .60
Brethren's Hymn Book [new edition)
Plain sheep binding 75
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Hymn Books, Old Selection.
German and English ,75
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" per dozen 4,25
Kost's Domestic Medicine, 624 pp 8vo 2,15 Names put on Hymn Books to order for 15 cents a piece.
Remittances by mail for books, &c. at the risk of the sender.
Address H. J. KURTZ,
Dayton, O.
LOOK HEKE.
The "Brethren" can find their style of
HATS
of best quality at reasonable rates at SAUIUEiL COLLIWS' 330 Third St.
Dayton, O.
[ Sent by Express wherever ordered. ]
THE BKKT HERN'S
Containing the United Counsels and Conclu- sions of the Brethren at their Annual ft\eetings fr. By Elder HENRY KURTZ.
The work neatly bound together with
"Alexander Mack's Writings," 1 copy sent by mail postage paid $1.70
Of those bound there are but few left, and as the "Macks" are out of print, when these few are disposed ol. hence friends who wish to h;ive a copy had better send orders soon. Of the Encyclopedia in pamphlet form (with- out Mfick) we have yet some more than of the bound ones, and to have them more spee- dily spread throughout our brotherhood, we will reduce the price and send them postpaid f)r seventy Jive cents [$0.75]
Address: HENRY KURTZ,
Columbiana, Columbiana Co.. O.
PROSPECTUS
-or THE-
Gtaspel Yisitor,
The Gospel Visitor. Edited by H. Kurtz and J. Quinter, and published by II. J. Kurtz, at Dayton, O., will close its twentieth vol- ume wiih the present year.
Our work is a Christian Magazine, devoted to the defense and promotion of the Christiau doctrine, practice, and life of the apostolic Church, and the Chnreh of the Brethren. And in laboring to accomplish this object we ehull try to labor in the Spirit of Christ, and spare no pains to make our work edifying to the world.
Each number of the Gospel Visitor wil contain 32 pages, double columns, neatly printed on good paper, put up in printed colored covers, and mailed to subscribers reg- ularly about the first of each month at the fol-
owing
TERMS.
Single copy in advance, one year $1,25
Nine copies, (the ninth for getter up of club) 10,00
And for any number above that men- tioned, at the same rate. We sha'll be pleased to have, aud we solicit
the cobperation of our brethren and friends
generally, and the preachers especially in cir
dilating the Visitor.
THE
Plfi T
A MONTHLY PUBLICATION,
EDTTED BY
HENRY KURTZ AND JAMES QUINTER.
VOL. XX. NOVEMBER, 1870. NO. II
TERMS : One Dollar and twenty five cents per year in advance.
DAYTON, OHIO: H. J. KURTZ, PRINTER <fc PUBLISHER.
/^/^lyTrpT^TVTrPC! as soon 69 we cat) have them arranged for the
To an Anti-Baptist 321 ^
To-morrow 345
The Command of Feet-washing. An Cfjl;B RITES FOR 187k
Obligation of Duty «W7
M o, p rur a :„ nuirf **4K We offer the Gospel Y isitor for 1&< I at the
No Cause of Offence in Christ o4C
. ->4q following low club rates. .
Prayer — Incense ^J . # « aa
.„ . ... o copies for * 6.00
Beautiful Illustration — - * g 00
Effectual Preaching 350 7 " " 1(KQ()
Youth's Department: " 15 00
Time enough *o ' 21.00
Oregon and California Mission 351 25.75
Obituaries 352 30 30.00
At these term9 our friends can compensate themselves somewhat by getting subscribers for us. The consideration, however, that it is for a good cause will be a sufficient stimulus to our friends to work for us.
Names of subscribers and subscription money should always be sent to the publisher, and Post Office Orders should be made payable to him. Send money in Post Office orders or drafts where these can be procured. When this can- not be done send in registered letters. Single subscriptions plainly directed and carefully mailed at our risk. Address H. J. KURTZ,
Dayton. 0.
Letters Received.
From John E. Demuth, Ella Brallier, Benj. Beegbly, Austin Uylton, Jesse Calvert, Jsaac Fisber, John Lohmnnn, Jos. N. Kauffman, H. R. Holsinger, John Lear, Benj. Leatherman, Sarah Stem, Hetty Engel, Wesley Heater, Jesse Peppers, J. N. Perry, M. Glotfehy, J. S. Hauger, (Bro. Hauger's address is now Mil- ledgeville, Carroll Co., 111.)
WITH MONEY.
From Ira Calvert, Geo. Long, Israel Roop, Martin Cosner, Mary A. Hart, C. Weaver, John Arnold, S. A. Honberger, Washington Wyland, Luther Petry, M. J. C. Ecker, E. Cripe. D. W. George.
NOTICE.
Our brethren J. Miller and Sturgis who- have gone on a mission of love to California and Oregon, arrived safely in California, and in good health. They wrote us a few lines merely inf jrming us of their arrival in California, and of their intention to leave immediately for Ore- gon.
PUBLISHER'S WOTES
The extra will explain the late issuing of the October and present numbers.
We have been out of some of the books on our list, but will have a full supply again shortly.
PREMIUMS FOR 1871.
We have still some of volumes 16. 17 and 18 of the Gospel Visitor on hand and will send one volume to any subscriber for 1871 who will send us 15 cents extra. Orders will be entered on books as received, and the volumes will be sent
The Children's Paper.
We have felt the want of a small Child's Paper among us for several years and after consulting and thinking over the matter we have come to the conclusion to start one. What welcome it will find among the Brotherhood can only be known upon trial. Many brethren have spoken favorably to us on the subject. Picture language is the strongest language to a child. While com- mon reading will be read by a child without interest, by a picture it will get the thought and become interested. The subjective facul- ties of children are undeveloped and therefore objective teaching is the most successful mode of instruction. These considerations induce us to begin the publication of an illustrated paper for the children. The first number for January will be issued about at the holidays. It will be folio in form and about the usual size of papers of this class. We solicit shoit. pithy articles, either original or selected, suit- able! for children. We also solicit subscrip- tions. For terms &c. see prospectus.
THE CMKNNOL VISITOR
Vol. XX.
NOVEMBER, 1870.
ISTo. 11.
For the Visitor.
TO AN ANTI-BAPTIST.
John 3: 5. Acts 2: 38. Eom. 6: 4. Religion is the demand of our be- ing, but what is subjective cannot possibly determine what objective arrangements will meet our internal wants. Xot in a single instance has the combined wisdom and philoso- phy of all the ages been able to as- certain the exact ideal to satisfy the longings of the soul. "The world by wisdom knew not God," is not
nature would have been a mere pa- geant. As far as principle is con- cerned, the denial of obligation to a single institution, is identical with the repudiation of the personal qua- lities of Him to whom we must re- fer all institutions for their validity. Error is so serpentine in its na- ture, and capable of such manifold convolutions and variations, that un- less we can administer it a blow or: the head, we cripple it in vain. It is so self propative, and multiplies
only a revealed truth, but being re- H* brood so rapidly, and in such vealed, is seen to be profoundly ac- countless numbers and forms, that cordant with reason. How can the|even while we are mincing and finite, severed from the Infinite byjmangling it most industriously, its a stunning blinding inward disaster,| Progeny coils around our weapons, either apprehend God as He is, or1 and the arms that wield them. For be capable of any but the wildest this reason 1 will not give ear for a conjectures as to the modes, cardinalj moment to your reasonings, infer- and secondary, required by the di-jences, and suggestions that do not vine nature and government no less relate to the main issue. I purpose than human want and woe, to bridge to restrict myself to the one, eternal over the chasm that yawned between principle which gives unity to the two? If man is ever to be re- Christ's person, work and gospel, covered, the sheme must be a reve-l Your desperate theologic pugilism, latioji in all its details. Thispoint;in which you fancy you are maim- is the pivot on which turns the con-jing us beyond cure, is no more than
troversy between the adherents of truth and the advocates of error
a harmless beating of the air. If any one is hurt it is yourself. We
That very God should proceed from ( are out of your reach. Adhering to very God to make amends to the the principles that bound Christ in deepest principles of the divine His divine-human constitution, out character and law, was not a greater of which issues all He has done and necessity than that the incarnation commanded, we are content that of deity should include in it every you should have and use to the best jot and little of precept, command- of your ability, all the implements ment, and ordinance, essential to the of theologic warfare that sectarian solvation of those for whom "theism have ever invented. Error takes Word mas made flesh." Without 'advantage even of the silence of ^this the manifestation of God in our 'God on special occasions, although
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He may, in other connections, have revealed His mind on the disputed point in the most specific manner. This is your sin. Infidelity wants no broader creed than you maintain on the subject of baptism and kind- red topics. It finds as many nega- tives, and a thousandfold more, in relation to the stupendous problem of the universe, as you do to dis- prove baptism. If you are permit- ted to interpret the divine silence so as to nullify His expressed will in other instances, strain and distort plain statements, and from self-laid premises draw the conclusion that a single commandment is obsolete, why may not the skeptic do the same to show that God himself is a myth ?
As in the earlier ages, so now, the majority labor with marvelous earn, estness and persistency to turn the truth of God into fable, or rather substitute fable for truth, deceiv- ing and deceived. The many who claim to be ambassadors of the holy one, preach themselves instead of Christ, "each with the accursed sor- cery of sin, to his own wish and vile propensity, transforming still the meaning of the text." In no- thing is this more lamentably true than in the substitution of pouring and sprinkling for baptism. Popery is their legitimate mother. It is the fashion, the misfortune and the curse, with those who make void the commandments of God by their traditions, to contend that their de- parture from primitive institutions in religion, does not mutilate, or in any way unfavorably affect, the great truths which these institutions represent. They claim to recognize the principle that underlies the ori- ginal forms of the sacraments, and
the objective in Christianity as a whole, but do not scruple to substi- tute modes of human device in place of those which they cannot deny were made imperative by the pre- cept and example of Christ. This necessitates the defence of a prin- ciple than which nothing can be more hostile to the kingdom of God, as it strikes at the verj^ foundation on which alone a revelation of the divine will is possible. You not on- ly leave out of your argument for proving the great truth which sup- ports the central fact of the world's history, but it is your supremo pur- pose to show that what is integral in redemption as a divine-human work for the world, has no authority and no place in relation to the indi- vidual. Writhe and equivocate as you will, this is your position. A fair analysis of your argument will place you right here. Not that you deliberately maintain this applica- tion of the principle, but you hold, defend and exemplify the principle itself. That you fail to imitate Christ in baptism so far as the record is sufficiently clear to exclude all doubt cannot be gainsayed; this being true, you must either wholly re- nounce the ordinance, or adopt what has no higher sanction than con- venience, or the perversity of the human will. Here is a dilemma. You are no better off, as a matter of logic, than if you had undertaken to disprove the divine existence, while you still maintained family worship. For it is self-evident that if alteration or substitution are ad- missible at one stage of ecclesiastical history, and by one person, they are equally allowable at any time and by any' person. This conceded, re- velation is out ot the question, ow-
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ing to Iho liberty of individual reason or feeling to metamorphose the objective standard according to countless divorse influences. If the Gospel is the sufficient rule of faith and practice, there is no necessity for changing one iota, unless we adopt the skeptical theory that it contains germs of development which not only advance us to higher de grees, but such as finally to outgrow itself, flowering into a higher and better kind of Gospel. What comes to us as a positive institution is fixed, invariable, admitting of neither ad dition or deduction. Jf baptism or- iginally requires "much water" and a descent into it, it does yet. What are the facts pertaining to the ordi- nances, that cluster around its pri- mitive observance ? Will not even a sprinkler pause at this point, and honestly consider the reason for these facts ? Whoever ventures on so hazardous a course as bending the plain record of inspiration to the suggestions of flesh prompted reason, will find that he is contest- ing a vital matter with the Almighty who is no less ready to punish bibli- cal tinkers, than tie is to save all who " tremble at His word." If God's revelation of himself is suffi- cient for the purpose designed, it surely requires a bold, rash, self-re- liant, God-depreciating mind to at- tempt putting the divine scheme of salvation into a more feasible shape. Yet this is done by all who hold and practice what God has not author- ized. This is your culpability in your efforts to get rid of baptism, and foist a human ordinance in its place.
Sprinkling and pouring, at what- ever age the recipient may be, are vacts that stand not alone. Pouring,
for which you contend, is a related part of a system, which is claimed to have consistency ; and if it has, it must bo supported by a principle that runs back into the groundwork of religion ; and this again touches every thing that- Christ was, did and taught. Between pouring or sprinkling, whether babe or adult, and the person and work of Christ, there is no more connection than between the Koran and the Bible, or the Mormon Prophet and the Son of God. Wriggle and wrangle as men will to get the substance of the Gospel into their new forms, they practically set aside divine authority in all matters wherein they vary from the direct statements of reve- lation. We can have no valid in- junction respecting aught that con- cerns our supernatural relations, save what comes from God himself j and to bring any matter that rests on such authority to the tribunal of the human understanding to decide its claims on philosophical grounds, is rationalism, in whatever evange- lical terms it may be cloaked. There is not a truth in the New Testament more positive and unambiguous in its phraseology, than baptism. There is nothing enigmatical about it, as to the fact of its being what the term imports, an immersion. To make a riddle of so plain a case, is to say that God has presented every thing under a misnomer. There is no necessity for trimming and re- modelling what the Holy Spirit has issued in terms of unqualified sim- plicity. They who put pouring or sprinkling in the room of baptism, or hold to as many modes of admin- istration as fancy or dislike may devise, are all similarly categorized — avowing their belief that, in some
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respects at least, the Gospel is a fallible guide, admitting of chipping and squaring at pleasure. A revela- tion is worse than unbroken, oppres- sive silence, unless it contains the fundamental truths of redemption and their symbolic expression in terms that meet the ready accep- tance of faith. It is not to be ex- pected that the Gospel will not an- nounce truths which transcend the grasp of the finite intellect. This would equally defeat its purpose. We go further, and say, that every thing in the inspired record, how- ever plain and direct, is linked with impenetrable mysteries, which, al- though we contemplate them with awe, enter not, as to their definite apprehension, into our faith. Not so with matters which are not only to be included in our faith, but also to be embodied in our life with a dis- tinctness concerning which there can be no more doubt than about our personal identity. To go into Jordan to baptize, and then take up the water and pour or sprinkle it, would be an instance of incongruity that would shake our confidence in One who claims to be doing an act which concerns the whole world. Such a blunder can only occur where the judgment is clouded, op the will rebellious. But Christ is the way not only in the cardinal sense which all trinitarians accept, but in the solemn transaction between the banks of the Jordan. Any thing that is intended for incorporation into our practical life, must be definite in its require- ment, or it would be only mockery. This is demanded by the nature of things, and without it all command ments would be void. The practice of pouring water on the applicant and calling it baptism, however ap-
propriate or essential such an act may be in other connections and under other circumstances, and in such case having divine sanction, is as destitute of scriptural ground as the self evident absurdity that the only evangelical posture in repen- tance is standing on the head. I make not this ludicrous comparison in derision, but to show how fatally blind some persons may be in relation to sacred things, whose perceptions are quick enough in discerning incon- sistencies in the sphere of the senses. Judging from the manner in which some pretend to pass from death un- to life in anxious-bench exercises, we might be led to suppose that re- penting on one's head with the feet upward, is not without the sanction of heaven. But neither we nor you regard the monstrosities of the mourner's bench as pleasing to God; and we confidently challenge you to authenticate a better title to respect in behalf of pouring or sprinkling. Has Christ any thing to do with baptism ? If John's mission was a legal one, why should Jesus "put new wine into old bottles"? If it was purely evangelical, why do you "reject the counsel of God against yourselves"? Whose institution was John administering? ""Was it from heaven or of men"? If from men, why did Christ submit to it? If from heaven, why do you not honor it? Having so conspicuous an ex- ample, what excuse have you for not following his steps? At what point will you interpose your authority and say, thus far Christ's connection with baptism is sacrimentally signi- ficant, and what extends beyond these limits is optional ? Is not this just the liberty you are taking? If Christ revealed any thing relative
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to baptism, what is it? How far will you credit his authority ? Want- ing the divine attestation, as an in- stitution, who would bo bound to ob- serve it? Wanting distinctness as to mode, who could observe it? Wherein lies its authority? If it has any that compels regard, how can it become " the answer of a good conscience," if the mode be not as definite, as the behest is authorita- tive? What a muddle you are in. Directness and clearness as to what the scriptures pronounce essential to salvation, is so fundamental in reve- lation, that it is amazing that any one can contradict it. And yet both these properties, so salient in bap- tism, you reject. You have no more authority to strip the ordinance of the features Christ gave it in his submission to it. than you have to institute a new sacrament of which even creed-mongers have never heard. Christ allows of no retrench- ing or expanding any precept, de- claration, or institution of which he is the author. This is the fearful work in which you are engaged. You have no alternative but in judaizing Christ's baptism, and thus getting his first step in the Gospel ministry fairly out of the Gospel dispensa- tion, or else go down with him into the water. No sort of religious le- gerdemain will extricate you from your self-entanglement. What is direct, positive and distinct in the ordinance you disparage, and invest with an apochryphal air, while the circumstantial omissions in particu- lar instances, and what is essential to other kinds of baptism, are the strongholds of your defence for pour- ing. Is such theologic ambidexteri- ty a mark of advanced piety ? You regard us as a very blind, formal,
Lifeless body; are your evasions and double dealing in the treatment of the point in debate, the indices whereby "all men shall know that you are Christ's disciples"? Many sublime truths we hold by faith as "tho substance of things hoped for," which wo cannot project in definite form in the life, not being required to do so; but what God has com- manded us to do — not less matter of faith because tangible — must have an outline iu the word sufficiently marked to prevent error in all hon- est inquirers, or the error, resulting from the contrary condition, would be chargeable to God. The precise formulating of what Christ expects us to reproduce in the voluntary, symbolical expression of life, must be conceded, or the Bible divested of all peculiarities which may not be claimed for human productions. To question this feature of revela- tion betrays either gross dishonesty or culpable ignorance. This brings baptism, in the water and by burial, into vital union with the spiritual verities it typifies, and cannot be re- jected without ignoring a principle that constitutes the very heart of redemption, and without which man had never been, nor atonement prac- ticable.
If God can externalize himself in any form, he needs no dictation from his creatures; and when that stage of manifestation is reached in which he is personally insphered, what can be more obvious than that he will wTake a finality of it. He is not only a basis Godward, but a pattern manward, and if your stay- ing in the house, pouring the water, is preferable to going into the stream and being buried with Christ in baptism, then has he not given us
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the best, and highest and ultimate expression of the divine mind in re lation to the ordinance which stands at the very threshold of his own ministry, and of the christian life. If we are permitted to take Christ's baptism into account at all, there is in his submission to the rite no shadow ot support for your practice. Going down into the water, an'l emerging from it, are not incidental like being immersed in Jordan in- stead ot some other stream, but are as fundamental as the element em- ployed. Such a symbolical investi- ture for regeneration is as much in place, as a human shrine for deity in the redemption of man. You cry out against the doctrine of an essen- tial relation between immersion and the new life. Does not the same ob- jection lie against our sinful nature being the shrine and vehicle of the uncreated God ? If there is no con- nection between the sign and the thing signified, the commandment is capricious and its observance folly. But if there is, Christ is its life, and cannot be disowned without repudi- ating him. This you do. Even for pouring you have no fitting place in your system. Your theology gives to the whole objective side of Chris tianity no higher character than that of an excrescence. This I can abundantly prove from your letter; and yet you cling to some sort of ritual. If the baptism of Christ was not designed as an example, we have at least one anomaly in his life, one act not only ill-placed and ill-timed, but so idle and insignificant as to stumble the simplest student of the Gospel. Failing to find in Christ's inaugural ceremony a pattern for his followers, where shall we look for an authentic prescription as to
the proper administration of the or dinance? That only is a Christian sacrament which owes its existence to Christ's personal establishment. His adherents, including his apostles who were in a peculiar manner filled with the Holy Ghost, are not em- powered to enact laws or institute ordinances. " There is one Law- giver." How much you can extract out of his personal relation to bap- tism that favors the notion of pour- ing, will be equal to what can be gained in support of extreme unc- tion and the deification of the Virgin Mary. "VYe challenge your right to make baptism in a higher sphere, as by the Spirit, typical of that which is lower and itself typical. This is an insult to common sense, and a total reversal of the divine procedure in the case. You must get your au- thority for pouring out of what re- lates to this institution, and not from what, in its purifying aspect, is ty- pified by baptism. Here you are in a predicament from which nothing will extricate you but the abandon- ment of human tradition and the acceptance of "the truth as it is in Jesus." If John was Christ's har- binger in economy as in person, then his baptism does not concern us- But if his ministry was "the begin- ning of the Gospel of Jesus Christ," his baptism was characteristically christian, and to shuffle it into the prior economy in order to make room for something less comprehen- sive, is to undo the work. Pouring is a criminal interpolation. In "com- ing up out of the water," Christ re- ceived bis endorsement, by the des- cent of the Holy Ghost, for the great work that stretched from Jordan to Calvary, and who will undertake to say that it would have been a matter
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of indifference, God ward and man- ward, had he entered his redemptive ministry without baptism ? And if
He would have mortgaged his claims, as the world's .Redeemer, by the omission, what right have we to ex- pect that our rejection of baptism will leave our title to eternal life unim- paired ? This answers all you have to say against being born of water and spirit. In treating of the con- nection of natural water, j'ou seem to be affected with a terrible hydro- phobia, as though it were more re- prehensible in us to expect extraor- dinary divine bestowments in bap- tism, than for Christ to realize them' Take away from his baptism his ac- tual procession into the water, and you renounce the very feature on which God rests his authenticity. That Christ was baptized in the stream is matter of history as incon- trovertible as that George Washing- ton was the first president of the United States. And in this histori- cal fact is imbedded a doctrine and an act that can no more be confined to himself than the fact of his Mes- siahship. If Christ fulfilled the will of God in that particular, you have no more authority for pouring, than for perpetuating circumcision. Jesus went to Jordan because his harbinger was there, waiting on the discharge of his function. He would have went to any other locality had cir- cumstances required it; but he would not have received the baptist's offices differently in one place irom what he would in another. Therefore his go- ing to Jordan, no less historical than his going into it, had in it nothing sacramental. He went into the wa- ter, not because John was baptizing in a river instead of a rivulet, but because it was essential to his pur-
pose; and to stay out, OXCept from absolute necessity, removes us from the conditions which give validity to the ordinance. In denying ritual significance to this feature of Christ's conduct, you invalidate every argu- ment that can be advanced in favor of any thing sacramental at the opening of his public career. To admit the historical part oi the nar- rative is going too far for the safety of your theory, being it is inter- woven with what is indisputably a christian ceremonial of universal ob- ligation. To den}T history is to unfit ourselves to render testimony in any case. To acknowledge its authority is to inflict a death-blow on your self-instituted ordinance. To main- tain that the whole transaction has no significance for us beyond its historical import, would be the most miserable self-stultification. This would place the inauguration of Christ into his ministry on a level with that of General Grant into the chief magistracy. You must either make the whole sacramental, and thus necessitate every penitent to travel to Jordan, or invest what is sacramental with the incontestable verdict of history. The more your creed is measured and sifted by the divine formula, the more narrow, inconsistent and unchristian it shows itself to be. It leads you into a confusion of principles, facts and figures, from which an enlightened, upright soul should be glad to es- cape. What you find not in Christ, in relation to the essential particu- lars of Christian institutions, you find nowhere; and every thing con- nected with his baptism is wholly at variance with the vtew which yon uphold.
Here I might arrest my argument,
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having amply elaborated principles that cover and refute every assertion and objection in your letter. In the last analysis I have but one principle to defend — the absolute necessity of God assuming humanity in his re- demptive work. You can no more get a ground of salvation in Divini- ty alone without the human, than in the human without the Divine. And it is for you to show that the salvation of every soul is not confi- gured to this law. But you assume so imperious an attitude, handle the word of God so deceitfully, with such an air of independence set aside all just principles of interpretation, emptying the scriptures of their meaning and infusing your own, and withal deal so unfairly with the brethren that I may not close my strictures without a more minute dissection of various portions of your epistle.
You present your views in so con- fused a form that, instead of review- ing your letter in consecutive order, 1 will deal with the principles that make up its warp and woof. Strict, impartial criticism is compelled to narrow down your expositions to the antinomian dogma that the ob- jective in religion is not essential to salvation. In the objective I would include nothing that is not based on the authorit}- of Christ. Your letter is not wanting in bitter, scornful denunciations of the doctrine that salvation is dependent on aught that we can do. We hope to make this position hot enough for you before we dismiss the discussion of it. What owes its unity to God, is dis- joined at our peril, and what is es- sential to Christ is no less so to the Christian j and if you cannot de- tach the objective from his work of
redemption, neithei an you from our work of faith. Other ground we will allow you none, for it is that on which God has reared his econo- my of restitution for man. ''Other foundation can no man lay than that is laid, which is Jesus Christ ;" and what you so boldly deny in re- lation to man, is so conspicuous in Christ, that you do not think of calling it in question. I refer not to the atonement as such, in which no finite being can have share, although the principle which you disallow in regard to the believer, runs through the entire life of Christ from the manger to the cross. Once in the flesh, he is bound, in a certain sense, to its conditions and laws, and our faith in him binds us with equal stringency to the outward of Christ's own providing. Here you may dodge aslong and as skillfully as you please, the law of grace will hold you fast. All that you say on this point, in scattered fragments through- out your letter, is epitomized in your exposition of Christ's sermon to Nicodemus. That is a trying dis- course for hydrophobic theorists. That water should have any thing to do with being "born again" is a doctrine so discordant with your views, that the very mention of it is enough to beget chills. Your re- ference to Titus 3rd, to disprove that material water is meant in John 3rd, is not in point. "Not by works of righteousness w ich we have done, but according to his mer- cy he saved us," is a declaration which we joyfully accept in all its length and breadth; but it has no connection with our subject, and you cannot press it into your service without doing us gross injustice in the principle which we vindicate.
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The question is not whether we are
saved by our own works of righte- ousness, but whether the objective in Christianity, which has been en- joined by Christ, and to which we conform by the inward operation of Christ's own life, may be termed "works of righteousness which we have done," as though they had no divine basi within. Will you be candid enough to confine yourself to the controverted principle? Your denunciations are too sweeping even for your own security. The fact that you attend to the outward, such as it is, militates against your argument. What you say further on in your letter, that the command- ments are obeyed out of love, is wholly irrelevant. We know that without your instruction our discus- sion does not turn on the motive or impulse of obedience, but on the ob- ject. Is your conformity to external ceremonies wholly severed from your hope of salvation ? If it is, then you fall beneath not only the legal economy, but beneath paganism it- self. If your compliance with out- ward requirements is in any sense connected with your hope of heaven — and we know that it is — your whole argument is nothing but a ghostly abortion, worse than blank stupidity. That Christ should con- nect, in any sense, salvation with baptism, is in perfect accordance with the principle of his incarna- tion. That faith and its symbolic expression should be in juxtaposi- tion to effect our reconciliation, in its complete sense, is not any more open to cavil than that the Almighty Kedeemer should be obliged to unite with a material orgaaization, in or- der to be to us the righteousness of &od. Why should the one trnth be
moro offensive than the other? Why should the principle that was so essential to Jesus, be so hateful in us? If you admit it in the one case and reject it in the other, on what common ground do you con- ceive the Savior and the saint to stand? At no point do you mora palpably misconceive and misrepre- sent the brethren than here. With- out stopping to inquire in what sense we hold baptism as allied with rege- neration, you construe the bare as- sertion into the most legal, repul- sive type conceivable. Is this heed- ing the golden rule? Throughout your whole letter, in every passage ot scripture you undertake to ex- pound, the grand, God-owned truth of the vital bond between the Holy Spirit in us, and the commandment out of us, stares you condemningly in the face. If there is not as much life between faith and works as be- tween soul and body, as between Christ the divine and Christ the human, Christianity is a most woful delusion. Without it, all we could learn of God would be a "savor of death unto death." And if such a bond exists, how can our doing be- severed from our salvation ? If we are saved by faith, and works are- the vital products of a vital prin- ciple, how is salvation without works possible any moro than without faith? Christ is in us the hope of glory ; he is also the life of our obe- dience. How can this life run into the glory of heaven through obedi- ence, and not vitally connect our baptism with salvation? In this sense, and on this principle, what can be more in harmony with the procedure of God in Christ, than to be "born of water, and of the Spir- it?" What need of spiritualizing
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the water, any more than of spirit- ualizing Christ's humanity? "It is the Spirit that quicken eth, the flesh profiteth nothing." Because the Spirit is the source of all life and power, is therefore the flesh value- less in its own sphere? Did not Je- sus boldly announce the startling truth, in the same discourse, "ex- cept ye eat the flesh ot the Son of Man, and drink his blood, ye have no life in you." Here Christ puts the entire stress of salvation on his humanity, where in the minor sense it truly was. Bat all this is true only because "it is the Spirit that quickeneth." So baptism profiteth nothing: it is faith on the one side and grace on the other. But be- cause baptism has not a particle of share, and cannot have, on the car- dinal side of salvation, has it no share at all? As on one side of Christ's work the flesh was nothing and the Spirit every thing; so in our personal salvation, there is a sphere in which faith is all and works no. thing. As on the other side of Christ's redemption the flesh and blood were all, and the Spirit no- thing directly, and yet mediately every thing, so in the objective sense, works are the essential links between us and heaven, and faith nothing save as the vital conductor of the Spirit into our works, which in the end is every thing. If we have done all that we are command- ed to do, we are still unprofitable, and must be saved by grace; and if by grace, it must be by faith; so that the subordinate dependence of salvatien on our obedience to what is external, does not make it any loss by faith. Here is the fitting place to refer to Peter's assertion, " baptism doth also now save us,"
over which you have such wearisome palaver. You are terribly afraid of hearing the aqueous element ripple in this passage. But there it is, in spite of your horror, deep enough to be buried with Christ in baptism. Why should it be more strange that Peter should refer to water alone as the means of salvation, than that Christ should refer only to his hu- manity? "Was there any intrinsic efficacy in his flesh and blood ? Not a whit more than in yours or mine. But he was " God manifest in the flesh," and therefore no one had the first pulse of life without eating the latter, and drinking its vital fluid. We are saved by baptism in the same sense in which we get life by eating and drinking Christ's flesh and blood. The life comes through the human because God is in it. Salvation comes by baptism, not be- cause "we hunt in it," as you affirm, any thing more than common water, but because our faith is in it, which is the life of Christ. Carrying the divine life into baptism by faith, makes it unto salvation, just as the eternal life enshrined in flesh and blood, made the latter the redemp- tion and hope of the world. An unrighteous use do you make of Christ's ministry, by turning his sermon to Xicodemus into a weapon to fight the great truth on which rests the redemption of an apostate world. The same law that binds baptism to an object back of it, also binds it to an object in advance of it. The one is Christ, and the other is salvation. This principle is dear to God, because in it he finds his on- ly opportunity to recover his fallen creatures: And because you hate and spurn it, you set your wits at work to show that the water spoken
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of b}' Christ to his nocturnal visitor, is something else than the- material symbol that answers to regeneration as his humanity does to his God- head. Believing that this position is invulnerable in its relation to Christ, we believe also that it in- cludes all his members. Not only baptism, but the entire outward code of Christianity, is vitally re- lated to salvation, but only by the law that binds it backward to the* lifo of Christ. This covers your whole essay, and if true, utterly; overturns your foundation, and! averts every missile directed against ! ours. Here I might again dismiss j the subject, having covered your letter twice over in my rejoinder, were it not for your challenge to answer a few interrogatories which you triumphantly propound. Where a general principle, immutable as Jehovah, has been fairly established, it is sheer puerility to quibble at difficulties that present themselves at various points along the line of argument.
That forgiveness of sins is wholly ascribed to Christ's blood, is no proof that it stands not in conjunc- tion with any thing that comes properly within our personal sphere. Salvation is altogether of grace, but not severed from the means which grace enjoins. We reach Heaven at last by grace only, and yet we have laid on the burden of " working out our own salvation." Without "pure religion, and undefiled before God and the Father/' we can surely cherish no well-grounded hope of ultimate salvation; and yet this es- sential property is not only connect- ed with, but is even declared to con- sist in, "visiting the fatherless and widows in their affliction, and keep-
ing ourselves unspotted from the world/' Christ has himself most emphatically enunciated the same doctrine: "not every one that saith unto mo, Lord, Lord, shall enter in- to the kingdom of heaven ; but he that doeth the will of my Father, which is in heaven." "Whosoever heareth these sayings of mine, and doeth them," is the " wise man which builds his house upon a rock." "Justified by faith" "justified by works" are both the utterances of the Holy Spirit, and both essential to consummate God's purpose in us. In the fundamental sense we are saved by faith only, for this em- braces him who is the author and finisher of salvation. But this fin- ishing of our faith is a discipline in- volving the enlistment of all our powers in the outworking of the di- vine life in the moulds he has given for this end ; so that in the instru- mental sense salvation is dependent on our own endeavors. These two hemispheres of grace must coalesce, and are stated and enforced in the strongest terms. In Christ they were essentially and perfectly con- joined. He knew what side of the doctrine to give prominence in his teachings and labors. To the wretch- ed father of the lunatic son, who was dejected by the impotence of the apostles to give relief, he said, ''if thou canst believe, all things are possible to him thatbelieveth." This is the cardinal idea, but reached its culmination in the expression of the little faith which he tearfully de- plored : " Master, I have brought unto Thee my son." To Jairus, whose "little daughter lay at the point of death," the briefest possible terms were propounded: "only be- lieve." But this summary gospel,
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so mighty and all-inclusive in its compass, had this for its essential duplicate f "there cometh one of the
rulers of the synagogue and
when he saw him, he fell at His feet." In these instances but one feature of the Gospel is explicitly referred to. When a certain money- loving, cross-fearing ruler presented himself with the inquiry, "what shall I do to inherit eternal life," Christ, for some profound reason, turned his hope of salvation on the objective; "if thou wilt enter into life, keep the commandments." And before the interview was closed, his claim to any treasure in heaven was made dependent on a certain dispo- sition of his property. With this corresponds the closing summation of the Sacred Record : "blessed are they that do his commandments, that they may have a right to the tree of life, and may enter in through the gates into the city." " What must I do to be saved?" was the anxious cry of the trembling jailor. "Believe on the Lord Jesus Christ, and thou shalt be saved." Who taught that heart-sick convert such an idea of faith, that he must needs be baptized before the day dawns? Was it a mere crotchet that he should so hastily complement the trust-side of iaith with the do-side? Paul, the great champion of justifi- cation by faith, is equally clear and strenuous on the feature which James keeps in the foreground of his epis- tle. He thought it no contradiction to declare, in the same message, that "being justified by faith, we have peace with God. through our Lord Jesus Christ;" and "if thou shalt confess with thy mouth the Lord Jesus, <md shalt believe in thine heart that God hath raised
him from the dead, thou shalt be saved; for with the heart man be- lieveth unto righteousness, and with the mouth confession is made unto salvation." In Eph. 2nd the divine- human idea of faith is very clearly presented : "by grace are ye saved, through faith; and that not of your- selves, it is the gift of God ; not of works, lest any man should boast." This is the substratum of all true religion. It appropriates the life of Christ, and buds and flowers and matures in what the apostle says further: "created in Christ Jesus unto good works, which God hath belore ordained that ye should walk in them." The faith that is severed from works is severed from Christ so that there is no promise o justi- fication, in the ultimate sense, by a purely subjective faith. What springs from faith is an emanation from Christ no less than faith itself and is, in its place, as essential to salvation as the divine root in the soul from which it grows.
In your denial of the doctrine that a divine pulse beats in all the institutions of grace, if properly complied with, you maintain that " we could baptize with water with- out Christ's death." Could we? This shows your estimate of the or- dinance in its relation to the work of Christ, or rather it evinces your ignorance of this relation. We are discussing Christian baptism, and there is no more possibility thus to baptize without Christ's death, than to plead his atonement without the same event. What a pitiful plight a man is in, when the whole me. chanism of grace must be disjointed to serve his theory ! On Acts 2 : 38, you lay violent hands, making as fearful havoc of the word of God as
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Saul did of tho saints. Wo fully concur with tho teachings of the Spirit, that repentance and faith are prerequisites to baptism, but we ask, what is there in these, essentially, to bind them to a promise any more than to a commandment? Let us hear what you have to say for your- self, in a mattor where you fly directly and squarely into the face of divine authority? "For the re- mission of sins," is a statement so clear that it is painful in the ex- treme to see a puny mortal arrogate the right to browbeat the inspired ambassador of Christ, and gainsay the explicit utterances of the Holy Ghost. You presume to make your own version, and render it, "because our sins are remitted." Very well. " This is my blood of the New Tes- tament, which is shed for many, for the remission of sins.'' Was the blood shed because the sins were re- mitted, or for that purpose? This is a fair specimen of your high- handed perversions. Your whole letter is an interminable mystifica- tion of the most literal tacts of reli- gion. You have as many flaws to pick in the arrangements of God in Christ, as had the scribes and phari- sees. You press with great earnest- ness and assurance, the imaginary dilemma of receiving again into the church an excommunicant. How does such a case bear on the funda- mental principle of our controversy ? If you "hunt" nothing in pouring save what is subjective, not vitally connecting the objective with Christ conceived in you, nor with the ful- fillment of Christ's promise here and i "hereafter, you are in the same pre- • dicament a child would be whose life in the family has no manner of connection with the act or process of
coming in. Or if you have no con- tinuity of life through baptism, de- veloping itself on the other side, it would bo as if Christ's resurrection life had nothing in it that holds a saving relation to his burial. It matters not how little there is in baptism, that little is there by God's sovereign grace, and is an essential link between the believer and salva- tion. An object you must have as well as a motive, or belie every prin- ciple of natural and spiritual life. And whatever it may be, it will, on your own ground, necessitate a re- petition of pouring in order to re- establish an expelled member. So you have only a stunning rebound for your trouble of pushing the ar- gument in that direction. Our re- lation to Christ, by faith, through the body, is repeatedly set forth in the Scriptures under the figure of the marriage compact. Had you a claim to your wife, (if you have one) as such, independent of the ex- ternal ceremony of wedlock ? No. And yet the love-life was in you, and gave vitality and validity and bliss to your alliance. In the event some misdemeanor had separated you, would your re-union require a re-marriage? Your first conjunction in the golden bond was not more essential to the conjugal union, than is " baptism for remission of sins j" and the reception of a divorced member no more necessitates re- baptism, than the return of a di- vorced wife necessitates re-marriage. All that you say, in this connection, of repentance, faith, peace with God, the answer of a good conscience, is gloriously true in their God ordained relations; but is the wildest kind of spiritualism as you hold them. "He that believeth and is baptized shall
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be saved," "repent and be baptized for the remission of sins," "buried with him by baptism unto death/' are texts as literally true, in one sense, as Christ's death and burial; and as the deluge and the ark. Neither of these facts in the history of Christ and Noah were purely literal; but their having a spiritual basis and signification does not dis- prove the necessity of the outward. So with being saved by baptism, be- ing" born of water," we need not be told that the grand feature about it is spiritual transformation and purification; we rejoice in it; but the external symbol is bound up with the underlying spiritual fact and the prospective issue, because the life and its objective, mould are both of God. Your derisive language will not sever what is symbolic from salvation, any more than it will di- vorce what is tangible and visible in the work of Christ, and his invisible, all-pervasive divinity. To be born ot water, in such sense as the Scrip- ture commands, will be in place just as long as sinners need salvation by faith in an Omnipotent God swad- dled in a human form. No outward for God to work through, no re- demption ; no material elements to represent our inner union with Je- sus, no personal salvation. What is meant by being born of water refers not, save as a figure, to the infusion of the divine life and impression of the divine image, wherein you so wickedly misrepresent us, but to the eternal law of life clothing itself after God's own ideal. To narrow down the figure as you do, is not to leave enough to constitute even a figure. Birth does- not give life, if we restrict the meaning of the word to the mere ingress of the new be-
ing. But the more comprehensive sense includes all that precedes. At- tention to this will greatly assist you to do us justice in your criticism of our views. Life is the product of generation, and yet to generate means to be born When a birth is announced, who does not at once re- fer the event to the operation of a mysterious law back of it? Because it is the propulsive act of life, does not remove the act itself outside the sphere of absolute necessity. With- I out life birth could not be, and with- out birth life would expire. However bitter and humiliating the fact may be to you, we claim your conduct as incontrovertible testimony in our favor. You pour and call it baptism. This act stands on the threshold of your church-life. You do not ac- knowledge the convert as a member of your fraternity until he has sub- mitted to your initiating ordinance. Unpoured, he lacks what will debar him from church privileges. The doer open to a single distinctive ec- clesiastical prerogative, only an ar- bitrary inconsistent regency could close it from all that pertains to church-life. If the lowest seat in the family can be occupied without the ceremony that gives us a pecu- liar relation to the church, so may the highest; and if the highest, baptism is as pertinent as the last act of the new life on earth, as at any prior stage. You condemn your- selves, and sustain our view in prac- tice in this particular, despite your antichristian theory. We baptize believers as that development of the life of Christ in the soul which ushers the "new creature" into "the household of faith." We claim no- thing for baptism as a regenerating power; but we do regard it, not on-
The Gospel Visitor— Extra.
iK'iir brethren and sisters: We wish to make some i cplanations and suggestions t». jron, and a request of you, and it seemt a oessarj to <l" it through a circular, and therefore address you in this way.
We should have sent out our prospeetus and appealed to our ngen friends for their aid in obtaining subscribers, in the Ootober quid er. Bo we have done in past years. But circumstances interfered' with us .doing so the present year. We had some expectations of consolidating some of our pen odieals. This in the judgment of a number of our brethren, is desirable. And among these, were several of those engaged in the publication of our periodicals. The publishers of the Gospel Visitor, the Christian Family Com- panion, and the PUgrim, all felt that the concentration of the talents and the patronage of the brotherhood upon a less number of periodicals, would be likely to increase the power of the press both upon the church anfl upon the world. And with this impression, we had a friendly and personal interview upon the subject. And at one time, we anticipated a favorable issue in our consultation: so much so, that we delayed issuing our prospectus that we might announce any change that might be made. And we also found it ne- cessary to delay the sending out of the November number, as a final conclu- sion was not arrived at the commencement of the m%nth. But it seems the time has not yet come for a consolidation of any of our periodicals, as the way did not seem to open favorable for the accomplishment of any thing of the kind at the present time. As the subject had been prayerfully considered, and the will of the Lord sought, perhaps the idea of consolidation was pre- mature.
As we contemplate no change in the Gospel Visitor, we now turn our at- tention to the preparation for a new volume, and earnestly and respectfully solicit an energetic effort on the part of all our agents and friends to procure subscribers for another volume. As we do not wish to make many remarks in this appeal to our friends, we shall not say much of the character of the Visitor. And we deem this altogether unnecessary as its character is well known. For twenty years it has been before the biotherhood and the world. It is the pioneer of the Christian periodicals of the brotherhood. It was w ith difficulty that it obtained the confidence of the church in general. It struggled hard in the first years of its existence with trials and discouragements. It however succeeded, and made the way for other periodicals to follow, com- paratively easy. We do not, however, solicit patronage from the brotherhood for the Visitor, from its age, its early history, or from what it has done or from what it has been ; but from what we hope to make it in the future. We shall labor hard to make it worthy of the patronage of the brotherhood. It will be our object to make it useful in the church and in the world. By the help of the Lord we shall give it increased attention, and hope thereby to in- crease its interest and usefulness.
To those of our friends who have been anxious for us to make the Visitor a weekly periodical, we would say we have seriously and prayerfully con- sidered that matter, and as there are now two weeklies already among us, we have doubted the propriety of adding another. "We wb#cl also say that it was in reference to this wish of our friends that we felt like consolidating the monthly with the weeklies. But as we failed in this, we hope our monthly visits will prove acceptable to our friends. A monthly Christian magazine, like the Visitor, should obtain a liberal support from the brotherhood. Many of the brethren think we need a monthly magazine, whatever the number of our weeklies may be.
We now submit the matter to our brethren and sisters, and hope they will at once endeavor to procure subscribers. While we ask our regular agents to do all for us they can, we hope each friend of the Visitor will consider him- self or herself an agent and commend it to others and solicit their patronage.
A prospectus will accompany this, and we hope it will be freely and ex- tensively circulated, and returned to us at as early a day as possible. Remem- bering past favors, we are thankful for them, and shall be the same for addi- tional ones. And let the prayers of the church be offered for the success of our periodicals, as well as for other efforts to promote the cause of truth and '' righteousness. J. Quixter & H. J. Kurtz.
.'; November, 1870,
TO AN ANTI BAPTIST.
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i y us the introduction into tho visiblo church as a natural birth ushers into the family, but as tho outgrowth of the indwelling God, and therefore vitally related to his end concerning us.
All your references to figures in which the blessings of the Gospel are presented under the term water, from a river to a dew drop, are re- plete with meaning, and aro won- drous treasuries of peace and com- fort and spiritual beauty ; but your attempt to twist passages relating to baptism from their inspired con- nections, to make them parallel with the others, is a ruthless rending of the seamless garb of divine truth. To parry the testimony of God in relation to baptism, and to tear the ordinance from its sacred position, and divest it of its evangelical char" acter, is the keynote to which you tune your epistle. The cloven foot is every where discernible. Baptism and its adjuncts are the ravening lions that stand in your way. No prevarication seems too great to dis- parage the institution, and no disdain to intense to falsify its position and relations. But Christ authorized John to baptize, was baptized him- self, in a manner and with a purpose that concerns you as follower no less than him as leader. The disciple is not above his Lord. He taught Nicodemus no other Gospel than is found in nis own person and work. The body he assumed was prepared by the Holy Ghost, and in it he was baptized, the manifestation to Israel of the divine mode of all persona} consecration in his dispensation Although the Son of God, he was /;not born into the actual execution of his great life-work until he was sealed by God under the ministry o*
his own appointed harbinger. If you could invalidate all authority of baptism as connected with regener- ation in tho individual, tho doctrine would still stand in all its force in the history of Christ; and so long as you cannot annihilate the record of his reception of the Holy Ghost in baptism, and, in this two-fold act from earth and heaven, his endow, ment for the world's redemption, it is futile and rash to attempt sunder- ing for his followers what is united in him. This is the doctrine he ex- pounded to his truth-seeking night- visitor. Was it any more startling that he should teach such doctrine than to act it ? Act it he did, and even then he was only illustrating anew the law of his incarnation. His life is one throughout, and he never lost sight of the principle to which he owed his redemptive rela- tionship to the first Adam. If you deny this, which enforces baptism for the remission of sins and the gift of the Holy Ghost, we will have more to say as to what is involved in the denial. The idea was not al- together new to Nicodemus, but the terms baffied him. The fact of his visit and the consequent conversation, are proof that the principle which exter- nalizes tself in baptism, was inter- nally at work. How one could be born again perplexed him. Christ's explanation, if not including our ad- mission into his visible kingdom, was a strange tautology. The entire in- spired record gives no instance that contradicts the divine-human ele- ments of the birth spoken of to the inquiring pharisee.
In reviewing your letter, I am profoundly astonished how near you can come to the truth and yet miss it, and how coolly you can upset
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TO AN ANTI BAPTIST.
your own argument without seeing it. The gist of the controversy is first, the general principle of the divine government relative to the objective; and, second, the applica- tion of the principle to special in- stances, more particularly to regen- eration. Much that you say I omit on account of its irrelevancy. You lay great stress on various points which I shall not notice in this letter, but if you continue the discussion, I will also la}T stress upon them, and demonstrate that you have again and again admitted, nay proved, the very position which the brethren maintain. To a few I here refer. To disconnect the works assigned us from the end of probation, and transfer the remission of sin from a consequent to an antecedent of bap- tism, is the burden of your epistle. To gain your purpose you press Mo- ses into your argument in a way of marvelous inconsistency. These are your words : " The Lord commanded Moses that he should stretch forth his hand with a rod, and smite the sea, and the waters would divide. Moses believed the Lord's word; he stretched forth his hand, and smote the sea with his rod, and the waters divided, and Israel was redeemed. This was not effected by the rod or the stroke, but the power ot the di- vine word, received by Moses through a lively and sincere faith." After having followed you thus far, I am in v*ry deed ashamed to place you before our readers in such language of blank self-contradiction. I could not have closed my argument against your doctrine with words more per- tinent than those I have just quoted from your letter ; only it is not prob- able I would have made it quite so strong. You allow that the subject
admits of illustration by the conduct of Moses in the instance referred to. As a kind of disclaimer against the objective feature of the transaction, you say, "this was not effected by the rod or the stroke, but by the power of the divine word, through faith. The brethren want no better doctrine than this. In a single line you have summed the history of the church in all ages, and have shown that the brethren are in fellowship with God's chosen, and in harmony with God's principle, and that you are — God knows where and what. Does not the same principle hold good now, that was the hinge of such mighty issues in the days of the exodus? Is not this the one point to which my entire argument converges? That the effect follow- ing the obedience of Moses was the result of faith, no one disputes. The issue between us does not lie here. But would such results have been born of faith, on the one hand, or "the power ot the divine word," on the other, had Moses not employ- ed the outward, visible symbols of this faith and power? That the ef- ficient power lies all back of the in- strument, we know; but would the divine power and the energy of the human faith have opened a passage through the sea, ijf the rod and stroke had been ^withheld ? What God can do independent of the hu- man and tangible, is not ithe ques- tion ; but what would have been the issue under the circumstances con- nected with the event yon selected for the illustration of your view ? God having given the conditions, what could faith have availed apart from them ? Faith is not faith un- less it includes the terms as well as the end. By faith Moses did thus
TO A^ AN TI BAPTIST.
:;:;;
and so, "tho waters divided, and Israel was redeemed." Would this division have ensued, this redemp- tion have been effected, by faith simply as an emotion or inward ex- ercise, in the absence of the means of divine appointment? Will you dare answer in the affirmative, and thus not only stultify yourself, but challenge the authenticity of sacred history ? That the redemption of the Hebrews was subordinately de- pendent on what Moses did, is be- yond the doubt of an honest mind. ft matters not how inferior the sense of dependence may be, it is the fact of dependence which is the point to be settled. Is the record in Acts 2: 38, not as precise and intelligible as that in Ex. 14? Are the remission of sins and the gift of the Holy Ghost not as emphatically declared to be instrumentally dependent on baptism, as the redemption of Israel on the rod and stroke of Moses ? Salvation is as completely forfeited by the destruction of the channel as by the rejection of the source. This is the divine ordination in every economy, and in every department of life. You cover and sustain your body on the same principle. The bread you eat is the gift of God, the product of his power and your faith, but not the less the fruit of your toil. You can no more claim your, daily food than the forgivness of sins. " Every good gift, and every perfect gift, is from above, and cometh down from the Father of lights." " Give us our daily bread;" "Forgive us our trespasses." God has one principle underlying all his works and ways, and what is funda- mental with him, he will not allow to be non-essential with us. Moses had to be equipped with a rod to re-
deem Israel. Christ had to assume ' a material form as the embodiment and medium of "his eternal power and Godhead." And upon us in en- joined "baptism for the remission of iSins." To take away the objective side of the plan of redemption, is to I fix an eternally impassable gulf be- tween God and man, and spit con- tempt upon all the arrangements of a gracious Redeemer.
On the fourth page of your letter you move about in a fog of your own creation, too muddled to see ; that you are piling evidence on evi- dence in defence of our position. It is truly pitiful, and yet we are glad that you cannot keep the truth from showing mightier proportions than the dress you have made for it. On page 5th you say, "that by baptism we cannot obtain faith and repen- tance, neither do we receive the for- givness of sins/' but "we testify thereby" that we have repented, be- lieved, been pardoned. The under- scoring is mino. Then follows this : "Baptism is a sign of obedience commanded by Christ." Suppose we admit the first quotation as to the time of remission, what then ? It would leave the main point of the controversy untouched, and would be giving additional weight to the argument in our favor. If we "there- by testify " and this testimony is a matter of divine authority, does not the absence of it exclude from the Kingdom of Heaven . He that does not so testify is a transgressor ac- cording to your own definition, and is, by the want of baptism, cut off from salvation. This undesigned testimony to the scripturalness of our view is confirmed by the second extract from page 5 of your letter. If baptism is ua sign commanded by
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TO Atf ANTI BAPTIST.
Christ," where is the ground for the principle, in precisely the same sphere hope of salvation for those who omit as at present. It would only show more it? God could not give the sign clearly the utter impossibility of salva- without connecting himself with it, tion without our co-operation. The for this alone makes it a command- same divine power that gives to faith ment. Can we do better, and con- its life, also relates us to the "sign of nect ourselves with God, indepen- obedience" as to make it "for the re- dent of the sign ? I here speak not mission of sins." And the same prin- of the connection ot life, but of that ciple that relates faith to forgiveness, which concerns the organic arrange- also connects the ''-sign" with the pro- ment which God has instituted for mise. At this point you cast into our the salvation of souls. If exceptions teeth, again and again, the charge of there are, they are in the power and ascribing salvation to "water and icorks wisdom of him who cannot err. If' of our own," in the sense in which it Christ meets us through the medium belongs only to the blood of Christ, of this "sign," can we meet him i This is a most disingenuous and culpa- without it ? If God has seen enough ble method of conducting a controversy, in the sign to be the expression of We repudiate the doctrine as the off- his will, and the test of fealty, is it spring of hell, and have no more affilia- not fit to be the condition of remis- tion with it than with the Virgin-wor- sion of sins? You call it "a sign of ship of popery. Whether to ascribe to obedience/' commanded by the only ignorance or malignity your unjust and competent Lawgiver. Has our ad- unkind assertions, I know not. If you mission nothing to do with the sign would not be guilty of the double sin which bears the impress of divine of falsehood and calumny, let us hear authority? Our final salvation turns no more of it. Christ is the one abso- on this point as much as God's power I lute ground of justification, but this to usward. What God came down; does not disjoin his institutions from by, is needed for us to go up by. If the end for which he died. The ground Heaven will be closed against those we find in him for our hope, is also the who in this reject the divine counsel, authority for our obedience. In accept- is it a great thing that he should ,ing him as our foundation, we accept withhold remission of sins on the him not as pare Spirit, but as divine- non-fulfillment of "the sign of obe-' human; and in accepting us, he again dience"? If final salvation is sub- '. in a sense unites himself with the ex- ordinately dependent on what we do temal — his own external. If the breth- through the indwelling life of God, reu bad instituted baptism, your objec- what impropriety is there in making tion would be valid ; but as the means the remission of sins and the gift of the employed are divine, we cannot sever gift of the Holy Ghost in like manner them from the promise any more than dependent? If you sever all the pro- j we can faith which is the life of the mises of God relating to this life and usign.n Why do you, and all sectarian the next from all that is external, and bodies, so stiffly insist on our belief in allow of no tangible interposition, link- the efficacy of water, when we so posi- ing all divine blessings with the subjec- tively disavow any such faith ? Is this tive states of repentance and faith, you doing as you would be done by? You leave the argument, as to the cardinal pour and we baptize. Suppose we would
TO AX ANTI BAPTIST.
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^variably represent you as pouring milk instead of water, we would not be doing you fouler injustice than we receive at your bands in your assertion that we attribute to an intrinsic sacredness or sincleansing power to baptism. Your exposition of the brazen serpent, the smiting of the rock, and the erection of the tabernacle, is precisely what we be- lieve in relation to baptism, and all the ordinances of the Lord's house. Such language is out of place in your letter. The truth it embodies belongs to the Brethren, and harmonizes with every jot and tittle of the economy of grace. On the doctrine you maintain, it appears like a piece of new cloth on a tattered, motheatan, filthy garment. It shows that you have not yet trained your judgment to the discrepant elements of your theory, and that your mind is as yet unable to stay within the limits of your creed, but like an adult in an in- fant's cradle, you thrust out beyond \ your crib the naked limbs. You cannot Slide under your diminutive cover. ! When you resolved to cram the Gospel I into a man-made creed, you laid yourself open to the sickening blunder, so often perpetrated in your letter, of flatly con- tradicting yourself with the same penful of ink.
In no part of your letter do you ma_ nifest an air of more undisguised triumph than in treating of baptism with the Holy Ghost. I have met with such profound arguments on this point that your remarks are wearisome platitudes
in comparison. With such heavy ar- tillery and abundant ammunition, you should have made out a stronger case. You have at command the whole thes- aurus of pedobaptist literature, in a de- partment of learning on which they for centuries expended their highest genius. All that you can say in de- fence of pouring, has been reiterated a
thousand times in favor of sprinkling, and a thousand times exploded. Hack- neyed as the subject is, the one fact of the aflusion of the Holy Ghost, is evi- dently your stronghold. Your argument is like an imposing edifice, presenting a fair exterior, but resting on the sand. Nothing is more predicable of the Holy Trinity than unity of principle and purpose. A single collision, no matter at what point, would mar the whole. It is this that makes your theology such an abomination. It arrays God against himself. Never were the legs of a frog more truly in a tadpole, than the wreck of the universe, God'3 throne included, lies in the system you uphold. In the first place, you have no shadow of proof that the descent of the Holy Ghost is typical of a like feature in the sacra- mental application of water. By divor cing the human from the divine element in baptism, you claim remission of sins and the gift of the Holy Ghost without the objective; and by uniting an isolated fact in the giving of the Spirit with the material symbol, you make out a plea for pouring. Like a weathervane, you whirl about with any wind of doctrine that seems to meet the point in hand, without considering its possible bearing on other parts of your theory. I bap- tize you in Jordan, in water, (so it reads in the Greek) is feeble authority for your practice, as drawn from the affusion of the Holy Spirit. The agent of the inner baptism is not an element, influ- ence, or attribute, pliable to the sover- eignty of the human will, but is a Per- son, essential Deity, the Spirit of Life, who must touch us at all points if we are to be christians, and be given, not entered into, communicated in a manner conformable to his nature, position, and office. The water is unvital and quies- cent, save by a law foreign to itself, and must be employed agreeably to its es-
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TO AN ANTI BAPTIST.
sential properties. The Spirit is to pe- netrate into, and occupy, the inner shrine; baptism, simply as an act, re- lates to the outward only. In severing it from remission of sins, you seem to struggle for terms sufficiently strong to express your sense of its emptiness. In connecting it with the descent of the Holy Ghost, you invest it with a sacred- ness and dignity which do not belong to it. To avoid incongruity, you must make the water se//-descending. That Christ was u lifted up" when he atoned for our sins, does not prove that we must give the bread and wine a similar elevation. What is supernatural — and this is the distinguishing feature of Christianity — must gain admittance from above. Christ took our nature as he found it and where be found it. He saw no necessity of giving it a lift in order to assume it. He was made of a woman under the law, and therefore un- der sin. If he could and did infold himself in a nature tainted with sin, can not we have li our bodies washed with pure water" that is not absolutely pure ? So much for your silly attempt to show that river water is not perfectly pure, and therefore the ablution of our bodies refers to purification in the Uncreated Fountain. All revelation must be a descent but not all that it includes cir- cumstantially can possess the same fea- ture. It is enough that the person lay- ing the foundation, and the person mak- ing it a basis of hope in the individual, come from above; their work and our want necessitate this. When we are authorized to imitate them in this pe- culiarity, in baptism, it is time enough to contend for it. A divine necessity is no ground for a symbolic feature where no such necessity exists If the descent of the Holy Ghost gives to baptism such a mode, why should the principle end here? Is not the gift of the Spirit,
as to the fact of his coming, equally re- lated to every institution of grace? What correspondence is there between the baptism of Christ, in this respect, and his own sending of "the promise of the Fatter" ? He was baptized from above, deep and overwhelming enough to reach from the bottom of Jordan to the throne of God; and yet he went down into the stream to receive the rite that consecrated him to the stupendous work before him. What right have you to take up the water in order that you may pour it? Is not this like walking on stilts in order to measure "six cubits and a span"? On what do you base your authority for instituting artificial arrangements in the applica- tion of water, in order to secure con- formity with what is peculiar to bap- tism with the Holy Ghost? The neces- sity of being filled with the Holy Ghost from above, was absolute. Is this the case in the sacramental use of water ? Why then did Jesus himself descend into it, instead of having it descend upon him? It is as unnatural to dis- place the water, and separate a handful into an elevated position, and then pour it, as for the Holy Ghost to come from beneath, and invite our descent into his divine fullness, instead of descending upon us from his native domain. Your argument for pouring is utterly without pertinence or cogency unless you can substantiate it by reference to scriptural statements of the ceremony itself, and to its attendant circumstances. Your inferonce from an Agent and his essen- tial sphere of operation, which furnish no sort of type for your practice, is a complete reversal of the divine method of teaching, namely, by types in the lower to represent and develop the con- tents in the higher. If you thus strike at the very root of the fundamental arrangement of God in revelation, on
TO AN ANTI BAPTIST.
341
what ground will you speak a single sensible word in favor of tho Bible ? If you have the liberty to bring features together in the higher and lower ele- ments of religion, which are peculiar to the one or the other, why not others? No intelligent, sober student of the New Testament, can proceed far in your course without discovering the utter rottenness of your position. The Holy Ghost came upon the apostles like "a rushing mighty wind, and it filled oil the house ichere they were sitting." If the descent is a type, why not also its measure? Why so ready to snatch at the one, and so jealous of the other? Just like you. The All pervasive Spirit was poured, and enough of it to bap- tize the recipients. Christ descended into the water. Is this a fable ? If a verity, why did he violate the baptismal law at the very point we are consider- ing? Why not conform his own con- duct to what you claim as typical in the baptism with the Spirit ? His relation to the law, and the alleged legality of John's ministry, will not avai) you here. If you admit that there is any thing in his initiation that relates to us, you sweep away, with, your own hands, all foundation for pouring. If you deny the exemplary nature of his baptism you cut the throat of the mystical body, severing the head therefrom, leaving us without a particle of authority as to the primary condition of organized spiritual life. Our model in the matter of bap. tism is to be sought in Christ, to whose office it pertained to establish laws and institute ordinances; and not in the Holy Ghost, whose office it is to "take of the things of Christ and show them unto us." Not a single element is found in the ministration of the Spirit, which is not based on the person and work of Christ. The baptism of the Holy Ghost, and all that is involved in
it, derived all its worth and meaning from the divine-human head of recreated humanity. To go from the second to the third person in the Godhead for the mode of Christian baptism, is to place the Spirit in an attitude of antagonism to Christ, by an invasion of his peculiar province. The Holy Ghost claimed no official prerogative that had not been given him by his divine predecessor, and if the manner of his coming, or rather the simple fact of his coming, determines the mode of administering water so as to break up our direct rela- tion to the position of the element which God has instituted, it remains that you prove it. The same is true of the sprinkling mentioned in the chapter preceding that from which the eunuch was reading. Christ is indeed the anti- type of all the sprinkling in previous dispensations, but this did not hinder him from being baptized. Has he given you authority to press the type into meanings, and give them applications, different from what he justified in his person ?
You write very glibly so long as you dwell on the supposed typical character of the descent of the Holy Ghost ; but when you attempt to harmonize the recorded facts in relation to baptism with your theory, you are in sore straits. There is a manifest shrinking from the task, as there ought to be, when you invade for- bidden ground for material to buttress your tottering cause. The reasoning which you employ, if reasoning it may be called, to sift the idea of baptism out of the Gospel, is precisely that which the author of " vicarious sacrifice" re- sorts to in emasculating the death of Christ of its expiatory character. All the facts and circumstances and asser- tions bearing on the case are admitted, but such a meaning given them as to comport with his moral view of the
342
TO AN ANTI BAPTIST.
atonement. The numerous passages of scripture which so distinctly assert the propitiatory nature of Christ's sufferings, are wrenched from their proper connec- tions and uses, and tortures into opposite testimony. Notwithstanding the prodi- gious learning and unsurpassed intellec- tual acumen of the author, and the mighty influence his book is wielding, it is one of the most God-defying, Christ- dishonoring that has ever issued from the American press in the name of re- ligion. The principle on which you treat baptism is the same. The piacular character of Christ's death is not more clearly stated in the scriptures, than burial by baptism into his death. You have a theory to serve, and all the facts and circumstances that lie so heavily in your way, must needs be disposed of in a manner that you deem favorable to your views. Going down into the water coming up out of it, and being baptized in it, you limp over in the most awkward manner, showing by your clumsy dispo- sition of them, that you are sorely pinched for an interpretation that satis- fies even yourself. In no part of your epistle do you more evidently falter than here. The author of "Vicarious Sac- rifice" has much more triumphantly vin- dicated the infernal doctrine that Christ did not atone for our sins, although in some sense he died for them, than you have that baptism is not immersion. He follows Christ to the cross, and then robs him of all his glory. You follow him into the water, and then empty his conduct of all evangelical meaning. He contends that no expiation is needed, and proceeds to expound all scripture relating to the subject agreeably to his dogma; and his work is a monument of genius, although a beacon on the road to perdition. You maintain there is no need for immersion, but retain the term in its anglicized form, and forthwith
engage in the graceless work of gagging Christ and his apostles, of turning the counsel of God into foolishness, and taking the most outrageous liberties with the evidence on which we are called to rest our faith. The false posi- tion, the false charac:er, and the false relations which you give the ordinance, leaves nothing that is worthy of our regard. No wonder you can substitute it with sprinkling or pouring. You could consistently discard it altogether. Its absence, on your principle, would no more mar the scheme of salvation, than the excision of a human tradition. If Cnrist died for our sins, was buried and rose again, baptism is a symbolical con- formity to his death, or it is a useless incumbrance. There is only one place in the Gospel economy where baptism fits, and it you dislocate it from its God assigned position, it would be like reversing the order of Christ's life. If it represents a summation of Christ's work for us, it no less shadows the spirit's work in us, symbolizing, as a subordinate appointment may, the com- pleteness of both these facts. Every ordinance of God has a significance that reaches over the whole life, even as what Christ and the spirit did in their separate spheres, included every individual, and every moment of each one's life. As the soul is expressed in many ways through the same body, so the same life is not only externalized in various sym- bolic forms, but what is expressed through one form is to some extent expressed through each. When Christ was born, baptized, buried, there was in each of these events somethiug that was common to all, and in all some- thing that related to himself, to us, and to the Father and Eternity. This leads us from Christ's burial, ascension and eternal triumph, to " the newness of life," in the fullest sense, into which
TO AN ANTI BAPTIST.
343
we are baptized. The Bible contains not a single commandment that has no significance beyond the time and cir- cumstances in which it is obeyed. If baptism relates us to God through the body, and has the sanction of Christ's example as an ordinance observed in the water, precedent to the gift of the Holy Ghost, you are unbaptized as certainly as a Jew would be uucircumcised had they removed the cuticle of his little finger instead of his foreskin. The place, the mode, the object of Christian baptism, you eliminate from your doctrine. If we even allow the validity of your mode what do you gain ? What were you baptized for? is as significant a ques- tion, as how was the ordinance admin- istered ? I inquire not what were the emotions or motives, that impelled to the act, for I assume not the prerogative of judging there. Every believer ought to approach the laver with Gospel feel- ings, that is, a sense of profound joy. But this in itself affords no evidence of divine favor, being immediately depen- dent on faith, and this is on our con- ception of sacred things, which may be wholly wrong. A person may be fatally in error, both in doctrine and practice, and yet not be consciously actuated by a wrong motive, or be aware of any but the most blissful feelings. Not, what was the subjective state that led to baptism, but the objective reason ? What is subjective in a proper applicant is a renovated nature, " swept and garn- ished" by the Holy Ghost. Why were you poured ? granting for the moment that your mode is scriptural. Can we find a solution to this question apart from the blessing God has promised on thje fulfillment of this condition ? "Every one of you" — "for the remission of fins." There is an aim in submission to this requirement that terminates on ' self as well as on God. What is it?
" Whatsoever we do, do all to the glory of God;" and unless this is the ultimate or highest end in baptism, it is not as much even as a common bath. In the case of pouring it could not, at the best, be even this. But to contend that in our entrance into the Church of God there is no reference to our benefit as well as to the divine honor, is to argue for an analogy that never existed. For man all is done by God, and we are allowed to cherish as high expectation in reference to ourselves as God means to fulfill. The history of Divine Gov- ernment furnishes no example to support the dogma of obedience exclusive of self-blessing. What is this reflex glory in the case of baptism? "For the re- mission of sins, and ye shall receive the Gift of the Holy Ghost." This is an hard saying to one of your senti- ments, but coming from one whose lips were glowing with the light and veracity of inspiration, you must bear it as well as you can. We need not fear that God will make a mistake in affixing the seal of regeneration, and blotting out the hand-writing against us. If remission were subjective, implying, not a change of relation, but a change of nature, it would be impious to place it after bap- tism. But as it is objective to us, re- quiring holiness as its antecedent, sus- pended on obedience to a positive insti. tution, its connection with repentance and faith is not like that of effect with cause. Here is another grand error which warps your entire judgment of the doctrines of grace. But for an imaginary essential connection between repentance and remission, which leaves no room for even a divine interposition in the form of an ordinance, you would have no trouble with baptism in the position God has assigned it. with the mode he has given it, and with its heavenward relations.
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TO AN ANTI BAPTIST.
As the human to the divine nature in Christ, as the letter of the Scriptures to the Spirit of Life which inspired them, as the breaking of bread and the sipping of wine to his death to which we owe our life, so is our baptism to the burial of Christ. This brings us to the last point in your letter to which I will at present attend. Because Paul was commanded to "rise up" and be bap- tized, you dogmatically conclude that he received the rite standing. Verily, this is " wresting the scriptures," if not to our own "destruction," certainly to our confusion. The rising was in order to somet ing else, just as in the case of Christ's baptism. "Then cometh Jesus from Galilee to Jordan." Was there anything sacramental in that? If there was, I have already shown that no plea can excuse you from going to Palestine for baptism. John went not after Christ but the Lord honored the arrangement he has enjoined on his disciples. It was no less necessary for Jesus to arise and be baptized than for Saul, and all the more on account of the distance that intervened between him and his officia- ting minister. The same expression, "arose and was baptized," would be ne- cessary if the ceremony had been ad- ministered a thousand miles away. It is a waste of ink to follow am opponent where he puts the most untutored com- mon sense to the blush. That Saul arose, has no more logical connection with the deduction of pouring, and in the erect posture, than the fact of my rising from this desk to take dinner, necessitates the inference that I stand while partaking of my meal. "And Mary arose in those days, and w nt into the hill-country with haste, into a city of Judah, and entered into the house of Zaeharias, and saluted Elizabeth." She arose to pay a visit to her cousin ? Who would infer that because she arose in
order to the consummation of her pur. pose, she continued standing during her visit of "about three months?" Levi "rose up and followed" Christ. He followed him for the remainder of his life. Was he standing all the time? The evidence, in the case of Saul, is wholly on the side of baptism out of the house. Your mode of applying water would not have required a change of posture. If pouring or sprinkling are scriptural, Saul could not have been more appropriately situated to receive the ordinance. There is no improbabi- lity in the supposition that he was on his knees, perhaps on his face, when Ananias met him. At all events he was down — the appropriate attitude of repentance, and this is the solemn, im- perative lesson we are to gather from the narrative. As there is but "one Spirit" to qualify for sacramental ob- servances, and "one body" to which such institutions are committed, and but "one baptism " as the divinely-appointed entrance into the body, my whole article and the whole Gospel, concentrates at this point and offers itself as proof that Saul was baptized as was his Master, and as he afterwards repeatedly enjoined in his epistles — by burial into the death of Christ. You must admit that bap- tism in the stream, on his knees, would have required him to arise from the po- sition in which the Spirit's messenger found him, no less than if he had been poured, in the house, while standing. The whole foundation of your argument consists in the silence of Scripture as to going out and being immersed. We accept the inference if you allow us the liberty of its legitimate extension. The scripture is equally silent as to his sitting down after the ordinance had been at- tended to. ' What is your principle worth in its support of a point in one direction, if it will not, with the same
TO MOIIROW.
845
weight of evidence, of a precisely simi. lar kind, justify the conclusion that Saul never sat down? This is the ditch to which your logic inevitably leads; and here I leave you. May the Holy Spirit enable you to plant your feet on the Rock that is higher than you, and deal honestly with yourself and his word, "lest haply you be found fighting against God/'
One more thrust with your own weapon, into the very heart of your theology, and I have done. You believe where it suits you to oelieve, and else- where the authority of the sacred writers goes for nothing. Where the Holy Ghost has made an ellipsis, you smuggle in your heresies with an audacity that would brand you with infamy if attempt, ed on a human production. Not only do you venture an unauthorized imposi- tion of hands on the Ark of God, like the good-natured Uzzah, or pry open its sacred lid, like the inquisitive Beth- shemites, but you actually presume to do the work of God, in that you under- take to arrange the contents of the Holy Ghost. Every controverted passage which I have employed in this article, contains a doctrinal ellipsis. Mark 16 omits repentance in the record ; is it to be omitted in fact? In Acts 2: 38 faith is wanting ; may we therefore re' ject it? The same principle that allows you to fill out these vacancies, will help us to a fair baptist conclusion in Acts 9: 18, 22: 16. What you supply in one set of passages, and rightly, only condemns you in making omissions in other instances a ground of denial. Paul, Cornelius, the jailor, must all get the rounded fact of conversion out of the principle which you at one time ac- credit, and then again repudiate. The principle on which you contest the "bap- tism of Paul, is not only the reproach of your letter and your church, but that
in which religious libertinism has it life and nourishment. In this way hu- man creeds innumerable have displaced the Gospel, until Christendom has be- come a bedlam of religious fanaticism. It is preaching " another gospel," on the authors and propagators of which rests the malediction of heaven. The fabricators of a spurious gospel show not a whit more disregard for divine authority, than the falsifiers of the true one. Elliptical instruction is a charac- teristic of the Gospel. Incompleteness or deficiency in any single part, implies not contradiction of fuller statements of the same matter in other portions of the record. One part is not contravened or scandalized by the other. And yet your doctrine places the Gospel in this self- rebutting position. " Who art thou that repliest against God?"
C. H. Balsbaugh.
For the Visitor •
TO-MORROW.
"When shall I entreat the Lord for thee ? and he said to-morrow." Exodus 8 : 10.
The message Moses and Aaron de- livered to Pharaoh was: "Thus saith the Lord God of Israel, Let my people go, that they may hold a feast unto me in the wilderness." To which Pharaoh replied: "Who is the Lord, that I should obey his voice to let Israel go ? I know not the Lord, neither will I let Israel go." The people, said he, are idle, and so increased their burdens that they were unable to perform the tasks im- posed upon them; and the officers of the children of Israel which Pharaoh's task-masters had set over them were beaten. They appealed to Pharaoh say- ing, "Wherefore dealest thou thus with thy servants, — the fault is in th ne own people. But he said ye are idle, ye are die; therefore say ye, Let us go and do i
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TO MORROW.
sacrifice to the Lord. Go therefore now and work ; for there shall no straw be given you; yet shall ye deliver the tale of brick. And the officers of the chil- dren of Israel did see that they were in evil care."
The condition of the children of Israel was truly deplorable. Who can deliver them ? The Lord has under- taken, and in his own time and way will accomplish it. Pharaoh said, "Who is the Lord that I should obey him ? I know not the Lord; neither will I let Israel go." These are proud words, and the Lord, though Pharaoh knows him not, will humble this proud imper- tinent tyrant with the rod of chastise- ment. Ten afflicting calamities are re- quired to make this hardened rebellious sinner know the Lord, and submit to him. The second calamity is that of frogs.
"The Lord spake unto Moses, Go un to Pharaoh and say unto him: Thus saith the Lord, let my people go that they may serve me. And if thou refuse to let them go, behold, I will smite all thy borders with frogs which shall go up and come into thine house, and into thy bed chamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneading troughs ; and the frogs shall come up, both upon thee and upon thy people, and upon all thy ser- vants."
The mind of man cannot conceive a calamity more distressing than this could be inflicted upon any people. If a people were blessed with all this world could give, and all this life could enjoy, under such circumstances life would be- come an intolerable burden. To have croaking, bitter, stinking, slimy frogs crawling over you, to have them in your beds, over your face on your pillow ; to have them on your tables, on your bread
and meat; in your dainty dishes, in your dough trays and in your ovens. To walk on frogs, to sit on frogs, to sleep on frogs; death would be a relief from such a calamity. It is more than a proud rebellious king, though he knows not God, can endure. He calls for Mo- ses and Aaron and says: "Entreat the Lord that he may take away the frogs." Poor, proud rebel tyrant you say, you know the Lord; why not call out your military, your men-of-war, your horses and chariots, and place them under com- mand of Israel's* task masters, and drive these little petty pests from your bor- ders ? But ah ! you cannot, that God you say you know not, and will not obey, is too much for you, he can subdue you with little slimy frogs. Oh, entreat the Lord that he take them away. Moses says : when shall I entreat the Lord for thee, and he said, "To-morrow."
Dear reader, can there be anything more inexplicable than this " Tomor- row" ? A people afflicted with a cala- mity so distressing like the one in ques- tion. An affliction seen and felt every- where; not a nook or corner where it is not, not one moment respite, one would suppose if relief could be had from any source it would be sought at once; this very instance, without one moment's delay. But not so with this proud, wretched, miserable man. He says : " To-morrow."
Dear reader, inexplicable as this may seem, are not many of you doing and saying the same thing? Are not some of you to-day knowingly living in the sins of disobedience to the law of your God, and are afflicted with the carnal mind, which is death. Sin is in your soul, and renders you very unhappy; it is upon you like the frogs upon Pharaoh; it is upon you when in the house, or on the field, it is with you in your chamber, and in your bed; if you wake, or sleep,
THE COMMAND OF FEET WASHING.
347
eat or drink it is everywhere present. It robs you of peace now, and in the end will destroy you with a sore de- struction.
Pharaoh was not ignorant of the ca- lamity of the frogs; neither are you of the evils of sin; he said, entreat the Lord for me that he take the frogs away. How often hath the Lord called you unto salvation? Pharaoh said "To morrow. " Do not you the same in your delay ? When king Agrippa said to Paul: "almost thou persuadest me to be a christian, " he virtually said "To- morrow." When Felix trembled and said, go thy way for this time, when I have a convenient season I will call for
thee; in effect said " To
morrow.
You
remember the time when God by the power of his word and spirit, so power- fully convinced you of sin, and the need of a Savior to save you from it; while you delayed your obedience to his truth, you said " To-morrow." While you say (as some of you do) I love to go to church, I love to hear the Gospel preached, and I know I ought to be a member in the church, but you obey not the Lord, you are saying " To- morrow." And you who say, I know my duty, but there is one thing that keeps me back, I will wait till it be out of the way, you are saying "To-morrow.'' You who say, I know I ought to be in the church, but there is poor encourage ment here now, I will wait for brighter and better times, you say " To-morrow.'' My dear friends, let us reason together- How long shall this state of things con- tinue ? How long will you live in your disobedience ? Do you not know that sin with all its dreaded consequences is upon you; and while you live in it, you are wasting the precious time God has given you to glorify his name in your body and in your spirit, which are his. What can you expect to gain in your dis-
obedience? Will you voluntarily choose to live another day or night in the sin of willful disobedience, like poor old Pharaoh did among the frogs? Will jyou for some fancied transient worldly | pleasure ; deny yourself the real solid and lasting pleasures of religion? Can you die without its benefits ? Oh no ! you have no such an idea; oh no, it would be distressing to entertain such a 'thought; yet time and opportunities pass by, and you are putting off for "To-morrow" what you ought to do to- day, without any guarantee that you may live to see to-morrow's sun. My dear friends, let me prevail with you to-day you hear his voice, not to harden your heart; but to-day seek the Lord ; for now he may be found; and to-day call on him for he is so near.
You may think there are disadvan- tages in religion. I do not admit it; but you may have it so; but do not put off for to-morrow to try the case, but to- day look up all your imaginary disad- vantages, put them all together in one side of the balance ; than gather up all the advantages it affords in life, in sick- ness, in death, in the resurrection, and in the eternal judgment; put all these in the other siJe of the balance, see which out weighs, and like Joshua choose for yourself.
Your friend,
D. P. Sayler.
Doable Pipe Creek, Md.
The Command of Feet-Washing. AN OBLIGATION OF DUTY.
"If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet." John 13: 14.
"For I have given you an example, that ye should do as I have done to you." John 13 : 15*
Webster's Unabridged Dictionary in table of synonyms has the following on the words ought and should:
348
JSO CAUSE OF OFFENSE IN CHRIST.
" Both words imply obligation, but ought is the stronger. Should denotes an obligation of propriety, expediency &c, ought denotes an obligation of duty. We should be neat in our persons; we sJiouId avoid giving offense. We ought to speak truth ; we ought to obey the laws."
Well done, Webster. May the truth be heralded through the land till every honest heart will own Messiah's sway. Ah ! we ought to obey the laws of our land; but in the language of Peter and John, " whether it be right in the sight of God to hearken unto you (men) more than unto God, judge ye." Jesus is King of kings and Lord of lords, and his kingdom and law will remain when all the kingdoms and governments of the world will be as chaff of the sum- mer's threshing floor scattered to the four winds of heaven. How long, till the divine law will be esteemed highest authority? D. H.
For the Visitor.
NO CAUSE OF OFFENCE IN CHRIST.
"And blessed is he whosoever is not offended in me." Matt. 11 : 6.
The above quotation embraces that part of christian experience which is in direct opposition to the carnal mind. Our Savior knew very well that his teaching, generally, would not be ac- ceptable to the children of men, and had it not been for the miracles he per- formed, it is doubtful whether his doc trine would have been received at all. The teaching of our Savior was different from anything the people had yet heard, and was so contrary to the desires and propensities of the human heart, that there is no wonder he made the above assertion, or rather benediction. Such commands as these: "If thine enemy
hunger feed him," "If he thirst give him drink/' "He that smiteth thee on the right cheek, turn to him the other also," " Bless them that curse you," "do good to them that hate you," "and pray for them that despitefully use you and persecute you," were en- tirely contrary to the maxims of that day and age of the world, and at first sight seemed to be inconsistent, and there is no doubt but that there are many persons in the world at present who feel themselves too proud to stoop to the Savior's advice. And if we are not very much mistaken, that number is not only confined to the world, but many professors of Christianity, from their actions, give evidence that not all of our Savior's teachings is acceptable to them.
Not to be offended in Christ, means, not to be offended at any of his teach- ing and doctrine. It means to follow Christ through evil as well as good re- port. It means a full surrender of both soul and body to the service of the Lord. It means that we shall repent and be baptized. It means that we shall be regenerated and born again and deny ourselves of all ungodliness and worldly lusts, and live soberly, righteous- ly, and godly, in this present evil world. It means that we shall observe all the ordinances belonging to the house of God, such as the Lord's supper and communion, washing the saints' feet, saluting one another with an holy kiss, and go on from one degree of faith to another till we arrive at perfect man- hood in Christ Jesus.
May we all strive to do this, and not take offence at any thing our Lord has commanded, no matter how little it may seem in our own eyes, and by so doing, we give evidence that we are not ashamed of Jesus, and then he will also not be ashamed of us.
J. S. M.
Knob Nosier, Mo.
BEAUTIFUL ILLUSTRATION.
349
PRAYER-INCENSE.
In the appointments of the Levitical law there waa a brazen and a golden altar. The former was without, and the latter within the sanctuary or most holy place. The former was for sacri- fice ; the latter for incense. Both typ- ified the work of Christ; the former his atoning work on earth, the latter his interceding work in heaven. With the act of offering incense is associated the idea of prayer; as in the following passages. Psalm 141 : 2, " Let my prayer be set before thee ( as ) incense ; and lifting up of my hands as the even- ing." Rev. 5 : 8, " And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them lamps, and golden vials full of odors, which are the prayers of the saints."
While the people of God pray on earth, Christ intercedes for them in heaven ; their prayers are in unison with his, and such is the virtue and power of his intercession that their prayers come up before God as sweet incense. We should remember this, — that Christ has " gone to appear in the presence of God for us," and that as golden vials full of odors give out when opened a grateful perfume, so our prayers by Christ's intercession are unto God as a sweet-smelling savor.
BEAUTIFUL ILLUSTRATION.
Some of you may have seen what I conceive to be an illustration of the gradual progress of sanctification in the soul, as I have, in nature's bounteous kingdom. I stood, some years ago, on a bright summer's day, at the waters, near the city of Geneva, where two rivers meet, but do not mingle — the Aar and the Rhone. One with its
beautiful water of heavenly blue, which is almost worthy the pilgrimage to see, and the other muddy, partly from the glaciers of which it is chiefly composed, and from the clay soil which it up- heaves, come meeting together from two several points. For miles and miles they go, with no barrier between them except their own innate repulsions : they meet but do not mingle. Now and then one makes a slight encroach- ment into the province of the other, but is speedily beaten back again. Like mighty rival forces of good and evil do they seem, and for a long while the struggle is doubtful ; but if you look far down the valley, into a quiet little noDk, you will find the Rhone has mas- tered, and covered the whole surface of the river with its own emblematic and beautiful blue. I thought, as I stood there and gazed, that there was a grand illustration of the ultimate triumph of truth over error ; and in meditating up- on this vision of Ezekiel, and in read- ing that those healing waters shall flow into the sea and heal it, the scene rose up before me fresh and vivid, as if I had seen it yesterday, and as my own faith was confirmed, and my own appre- hension quickened by the memory, I have sought in these few words to im- part some of the vividness of the ap- prehension to you. " Everything !" — oh ! it is a beautiful thought, and I can rest in it because God has spoken it, otherwise the plague of my own heart would weigh me down; otherwise the great, the giant temptations that impart to my soul « struggling bitterness which no stranger may know, might well cause me to de- spond, " everything shall live whither the river cometh." No impurity, no leprosy, no death which cannot be healed by the flowing of this life giving river.
350
YOUTH'S DEPARTMENT.
For the "Visitor.
EFFECTUAL PREACHING.
There is too much preaching now a days that will not effect the hearts of eotnrnon hearers. The head is well enough converted; it is the heart that needs converting. Many that know their duty and the way of eternal life stand without the church just becau3e Satan is more artful in keeping them there than what God's ministers are in bringing them out of their dilemma. Now ye whose business it is to minister "glad tidings/' see whether this theory is true, and if it is, try and avail your- selves of the means of making your sermons more effectual. I know that all christians have an important work to do in converting sinners, but I am not treating on that subject now- One preacher says he does not want to get sinners weeping and under such in- fluences bring them into the church. Now that is the very kind of preaching we need. He who does not wish to cause the unconverted to mourn over their sins has but little idea of the na- ture of Peter's preaching on the day of Pentecost. The great trouble is, we may be mistaken as to what effectual preaching is. We want but little scary preaching; that is not the kind Peter made use of to convert the Pentecosti- ans. His heart being actuated by love, he preached a sermon of love and won sinners to God. He did not try to scare sinners to repentance. Hence he talked to them about the love of Jesus, his mission on earth, and why he had to die. He held forth the great induce- ments that a loving Savior offered a dy- ing world. He convinced them of their ungodly deeds, and that he whom they had crucified was willing to receive them just as they were, and purify them to enjoy eternal life in the presence of Je sus and the angels of Heaven. When
sinners are caused to mourn over an un becoming conduct towards Him who has died for them, and come to him that they may live, they will not wan tto re- main any longer out of the church of Christ.
F. M. S.
gouih's department
TIME ENOUGH.
" Fred, you must clean your boots before you go to school," said Mrs. Lawrence to her son.
"I know it, mother, but it is time enough," said Fred, who sat reading a story book.
Presently the lady spoke again :
" Fred, have you looked over your grammar lesson this morning? It is too difficult to learn in a hurry."
" Well I almost learned it last night; it is time enough; I want to finish this chapter," answered Fred.
" Oh, my son !" said Mrs. Lawrence, " I wish you would overcome that habit of putting off necessary duties."
Fred closed the story book reluctant- ly, and took his grammar, wishing that his mother "would not bother him so; he knew he had time enough."
Presently Mrs. Lawrence left the room, feeling very much troubled about Fred's bad habit, and wishing that he could be induced to break it off before he became a man. Knowing that God only could give him strength and a dis- position to do so, she went to her own room, and, kneeling down, prayed to this effect.
That day a gentleman visited the school, and, after listening with appa- rent pleasure to various exercises by the scholars, the principal requested him to talk to the boys a little while. He did
OREGON AND CALIFORNIA MISSION.
351
so, and interested them very much by relating some anecdotes of his own school life. One of these incidents was the means, by God's blessing, of curing Fred's habit. It seemed to Fred that the gentleman must have known what his bad habit was, or he could not have said anything so suited to his case. The gentleman said that one day he was stopping on the street by a very shabby looking man, who, after calling him by name, and asking him if he did not re- member Harry Brown, begged him to lend him some money.
u I remember Harry Brown very well," replied the gentleman. " Can it be possible you are he, wishing t<d borrow five dollars?"
"Yes, I am," answered the man, in a despairing, sorrowful tone.
" What has brought you to this con- dition ? Your prospects on leaving school were as bright as mine."
"Time enough has brought me here" replied he. u I was always putting off necessary business by saying that. Now I am old, the habit is fixed, and I can- not break myself of it. If you do not lend me five dollars, I shall have to go to the poor house, or starve."
"Boys," continued the gentleman, " Time enough ruined that man's life. Take care that it does not ruin yours."
Oregon and California Mission.
Allow the undersigned to acknowl- edge through the columns of the Visitor, that money has been received from the following named churches, up to Oct. 10th, 1870.
Upper Miami, O. Black River, "
Donnel's Creek, " East Nimishillen, " Springfield, "
Spring Run Church, Pa. Berlin Branch, "
Perry Chnrch, "
Clover Cieek, "
Lower Cumberland, " John Wise, Scenery Hill, Pa. Macoupon, Ills. Hudson. "
Woodford, " Big Creek, " John Metzger, " Silver Creek, " Waddam's Grove, " Raccoon Creek, Ind. Fawn River, '•
Howard Branch, " Bachelor's Run, " Portage, "
St. Joseph, u
Pigeon Creek, ■'
Nettle Creek, "
Elkhart Valley, *•
West Nimishillen, O. Joseph Sherfy, Gettysburg, Pa. Mohegan Church. Ohio.
Milledgeville, Ills.
Rock River. '"
M. Emmert, •'
Flat Rock, Va.
Peter Fawn, Iowa.
Baugo, Ind.
Upper Fall Creek, Ind.
Conemaugh Church, Pa.
Canton and Georgetown, Ohio.
Yellow Creek, Ills. ' Valley Church, Va.
Yellow Creek, Pa.
Sugar Creek, Ohio.
Snake Spring Valley, Pa.
Isaac Myers, "
John P. Ebersole, Ohio.
South Bend, Ind.
Rock Run, "
Chippeway, Ohio.
Maple Grove, "
Pine Creek, Ind,
Turkey Creek.
Laporte "
Solomon's Creek, " Shade Church, Pa. Eastern District, " Pine Creek, Ills. Covington, O. Pokagon, Mich.
Brethren Jacob Miller and D. B. Sturgis started for their calling Oct. 6th with much perseverence and energy, notwithstanding the great deficiency of
352
OBITUARIES.
funds that should have been promptly paid in previous to their departure. But our anxious hope is that the balance will be sent in soon that that deficiency may be replenished. Why I have not yet heard from brother George Baker of Iowa is a mystery, and from Miami Valley, Ohio, also from Maryland.
Christian Wenger.
a
1
OBITUARIES,
Died of consumption, in the Scioto District, Ohio, brother JESSE SCOFIELD. The de- ceased was born November 8th 1817, in Perry county, Ohio, where he resided until married in April 1836, when he moved to Marion Co., 0., where he was afflicted with fevers from which he never entirely recovered. He then moved to Franklin Co. in 1840, and has been a resident of Norwich township for 30 years, during which time he has been the father of 12 children, 6 boys and 6 girls, with 13 grand children. He joined the church in June 18-11, was chosen to the ministry in 1856. Aged 52 years, 10 months and 2 days. Funeral services by the writer from Rev. 14: 13.
Jos. N. Kattffman.
Died in Yellow Creek congregation, Elkhart Co., Ind., October 16th 1870, br. WILLIAM WERNTZ, aged 34 years. 6 months and 10 days. He has left a sorrowful wife and many friends to mourn his loss. Funeral occasion improved by Andrew Bigler, Jacob Shively and others.
P. H. Kurtz.
Died in Logan Co., Ohio, our friend LUCIN- ! DA KAYLOR, wife of John W. Kaylor. She was born May 22nd 1842. in Dark Co., O., and j was married March 2d 1862. She died Sept. | 15th 1870. Age 28 years, 3 months and 24 days. Infant child born Aug. 15th and died Sept. 16th, 1870. Age 1 month and 1 day.
Funeral services by the writer and others ! from Rev. 14. 13.
Jos. N. Kafffmax.
Died in Cass Co., Ind., Sept. 16th 1870, sister I MALVINA JANE FLORA, wife of bro. Isaac j Flora and daughter of br. Samuel F. and sister Kancy Kinzie, formerly of Bottetourt Co., Ya. \ Her disease was childbed fever. She was a con- ! sistent member of the church for 8 or 9 years, I and we have cause to believe our loss is her : great gain. Funeral services by br. Isaac Fisher and John Ikenberry from Hebr. 12 : 5 and 6.
Also, September 22nd 1870, RUFUS AN- DREW, infant son of br. Isaac and sister Mal- vina Jane Flora, aged 17 days, just lived 12 days after the death of its mother. We can not help but say it is blessed. Funeral services by i the same brethren Isaao Fisher and John Iken- , berry.
Died in Blackhawk Co., Iowa, Sept. 14th 1870. IDA HOFF, daughter of br. Peter and sister Rebecca Hoff, aged 9 months and 4 days. Funeral services by the brethren.
Benjamin Beeghley.
Died in the Aughwick church, Huntingdon Co., Pa., Sept. 10th, bro. DAVID GARVER, aged 66 years and 4 months. Disease, con sumption. Funeral occasion improved in th Aughwick meeting-house, by brother Christian Myers of Juniata Co., and others, from Psalm 39:4.
John G. Glock.
Died in the Sandy Creek congregation, Sept. 5th, brother JOHN ROMESBURG; aged 65 years, 9 months and 3 days. Deceased leaves a , sorrowing widow (a sister,) one eon and three daughters (all married,) to mourn their loss; but we hope their loss is his eternal gain. He was a consistent member, and for some years a deacon in the church. Funeral services by the writer and Elder Jacob M. Thomas from Job. 19 : 23 — 27, in the presence of a large concourse , of friends and relatives.
James A. Ridehour.
On the 9th October, in Snake Spring Valley, Bedford Co., Pa., at the residence of brother H nry Hershberger, ELTON WISE, son of brother Edward S. and sister M. Kate MILLER, of Hagerstown, Md. Aged 3 months and 5 days. Funeral services by brethren A. Snow- berger and H. Herschberger.
E. S. Miller.
Died in the Libertyville branch, Jefferson Co.» Iowa, September 15th, ELIZA C, daughter of brother David and sister Elizabeth GARBER, aged 1 year, 5 months and 24 days. Disease : Inflammation of the bowels. This is their sec- ond funeral in a little over six months.
Datid B. Teeter.
Died in the Shipswaney branch, Lagrange county, Ind., September the 24th, BENJAMIN,
youngest son of brother Isaac and sister
LEHMAN ; aged 1 year, 1 month and a few days. Disease, brain fever. Funeral occasion improved by brethren Samuel Lupoid and Ben- jamin Leer, in the Shipswaney school-house. Abner Bumgardner.
Died at her son's residence, in Tuscarawas congregation, Stark Co., O., June the 13th, of dropsy, sister ELIZABETH SHIDLER, aged 79 years. 2 months and 9 days. Funeral ser- vices by brother J. K. L. Swihart and Conrad i Kahler, from 2 Cor. 5:1. At her request the 607th hymn was sung at the house of the de- ceased.
George Helmax.
Died after a lingering illness, in the Pipe Creek branch, Carroll county, Md., on the night of the 23rd, of September, sister LOUISA, wife of brother David ENGLAR, in the 69th year of her age.
On the 25th her remains were interred in the grave yard, attached to the Brethren's meeting- house at Meadow Branch, in the presence of a very large concourse of people — among whom were a large number of relatives and sympathi- zing friends. Sister Englar died as she had lived, a consistent member of the church,
The funeral exercises were attended to by the ministering brethren present. Text, Isaiah 1 : 18, "Come let us reason together."
An illustrated paper devoted to the instruc- of children.
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FAMILY BIBLES.
We have lor sale a very pood Family Bi- ble with the Apocrypha, the Psalms in meter. Family Record. References, and Illustrations. The print is large. Price $4.00 by express
German. & English^Nkw Tkstamt.vt. We have also for sale the German & Eng- i lish Testament, one column German and the other English. Price 60 cents, by mail 80 i cents. Address
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Farm for Sale*
The undersigned offers his farm for sale, containing 100 acres lying in Harrison town- ship. Elkhart county, Indiana. 90 acres in cul- tivation with a large bank barn and a large new brick house well finished, and all other necessary out buildings, a good orchard and a most excellent spring at the house, some con- ducted by a pipe in the cellar, and some in barn-yard for stock. Also a creek running through the farm with spring water the whole year round for stock.
For further particulars address
P. H. KURTZ.
Goshen, Ind.
Those who are prejudiced against anything new should know that Dr. Fahrney's Blood Cleanser or Panacea was used in practice by old Dr. P. Fahrney of Washington county, Rid., as far back as 1789. It is now put up in bottles but the medicinal properties are << the same. Unlike anything else in market it can be taken with benefit in all diseases from a bad cold to a violent fever, from a ringworm to a bad case of scrofula or cancer. Infants can take it as well as the aged and feeble, and sells readily wherever it is known. Will be sent upon the most liberal terms to those who will ittfroduce the same among their neigh- bors. Many have done well by ordering.
Th« Health Messenger will be sent free to any address. For particulars address Dr. P. Fahrney, No. 30. North Dearborn St.. Chica- go, III.," or Dr. P. Fahrney's Bro's & Co., Waynesboro, Pa.
'OMESTICJIEDIOTE.
A Treatise on tin Practice of Medicine, adapted to popular use, ami made familiar to the ordinary reader.
It gives the ») ruptoma of the various disea- ses incident to the human family, wiih appro- priate remedies — the best known — and the general treatment required in each case. It is illustrated with numerous engravings — about a hundred fine cuts of the most com- mon medical plants, with the description, lo- cality and habits, and medical uses of them. A Glossary is annexed defining the technical terms, and also a complete Index. 624 pp. 8vo.
The book is strongly bound in leather. The binding of some of the books is slightly marred, but not to materiady injure its du- rability. Otherwise the book is in good order. Only a limited number of these books is for sale and those wanting a copy must order soon. Every family should have a work of the kind. Sent postpaid for $2,15 or by ex- press for $1,75. This is just about half price. Address H. J. Kurtz, Dayton, O.
HAUSMITTEL UND RECEPTE
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TO THE BRETHREN AND FRIENDS.
I have still on hand a number of my books containing a discussion with Dr. J. J. Jackson (Disciple) on trine immersion, an account of his conversion and change, a treatise on the Lord's Supper, an essay on the new birth and a dialogue on the doctrine of non-resistance, with an address to the reador. The whole containing 282 pages neatly bound, which I offer on the following terms:
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Per dozen, post paid 7 00
Patronage solicited and reasonable deduc- tion made to agents.
B. F. Moomaw, Bonsack, Roanoke Co., Va.
"printing. "~~
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Orders from a distance promptly attended to. Address H. J. KURTZ, Dayton, O. Office at 60£ Jefferson street, up stairs, [ opposite uV Beckel House."]
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ivill be sent postpaid at the annexed rate-*: Oehlschlaeger's German and English Dictionary, with pronunciation of the German part in English characters.. .S I '•"> The same with pronunciation of I lish in German characters 1.75
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THR BRETHJRRN*S
Containing the United Counsels and Conclu- sions of the Brethren at their Annu fre. By Elder HENRY KURTZ.
The work neatly bound together with
"Alexander Mack's Writ; 1 copy sent by mail postage paid $1.70
Of those bound there are but few left, and as the '"Macks'' are out of print, when these few are disposed ol, hence friends who wish to have a copy had better send orders soon. Of the Encyclopedia in pamphlet form (with- out Mack) we have yet some more than of the bound ones, and to have them more spee- dily spread throughout our brotherhood, we will reduce the price and send them po f >r seventy fire cents [$0.75]
Address: HENRY KURTZ,
Columbiana, Columbiana Co..
PROSPECTUS
—OF THE—
Gospel ffcitor.
"" The Gospel Visitor. Edited by H. Kurtz and J. Quinter, and published by H. J. Kurtz, at Dayton, O., will close its twentieth vol- ume with tiie present year.
Our work is a Christian Magazine, devoted to the defense and promotion of the Christian doctrine, practice, and life of tree apostolic Church, and the Church of the Brethren. And in laboring to accomplish this object we shall try to labor in the Spirit of Christ, and spare no pains to make our work edifying to the world.
Each number of the Gospel Visitor wil contain 32 pages, double columns, neatly printed on good paper, put up in printed colored covers, and mailed to subscribers reg- ularly about the first of each month at the fol-
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And for any number above that men- tioned, at the same rate. We shall be pleased to have, aud we solicit
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cuUting the Visitor.
THE
GOSPEL YISITOE
A MONTHLY PUBLICATION,
EDITED BY
HENRY KURTZ AND JAMES QUINTER.
1. XX. DECEMBER, 1870. NO. 12.
ERM5 : One Dollar and twenty five cents per year in advance.
DAYTON, OHIO: KURTZ, PRINTERS PUBLISHER.
~
■tffi
i^/ ^VTVTri^ I^IVT^I^O auch we sent one or more indifferently to every
V_yV_y± 1 -L L-ii.ll .!_ kj .,. where wo had more than one nam
¥> , , , , , , any that have not received our blanks and de- Knowledge m part and knowledge com-
. 0„0 aire „'ents wili inform us we will send
pltte *>3
_.. . „,. . .,_,, them some, or they can make some blanks the in -
Pilate and Christ Jo6 .
selves.
Is the Church progressing? 359 .„ L
r ° ° We have left a special space for agents name
Momentous Themes. No. 8, 362 ... . ,. , , ... ,. t,
on blanks, and we would be pleased if all I
Authority for Trine Immersion 367 who send us Bub80riberfl and use the bla,
The Shadow of a great Hock in a W eary ^ouM .Qfiert their n;imeg there
^"and In making our new books, it is possible that
To the Unconverted 369 Stakes will occur. Should any therefore not
The Farce of Sensational Preaching.... 373 receive their numbers right they will please in-
Dignity of Labor ." form us without delay. We shall exercise the
The Family Circle: greatest care in transferring names.
Speak gently to the Young 374 We cal, the attention of our readers to the
Youth's Department: advertisement of the New York Observer
A faithful Shepherd Boy 374 Year Book and Almanac. The part pertain-
Our late Visit to Maryland 375 gj ^J^**1"" wUI ^ va,uab,e fealure °f
Close of the Present Volume 380
Editor's Table 381 *•♦
Obituaries 381
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We offer the Gospel Visitor for 1871 at the following low club rates . 5 copies for $
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1
PUBLISHER'S 1VOTES.
The delay in issuing the October and Novem- ber numbers has put us back some with this dumber. After this we expect to issue nt the usual time again, the beginning of the month.
Those sending money by draft will please get drafts on New York, Philadelphia, or Cincinna- ti. We may otherwise have some difficulty in trying to use them.
We have sent out a large number of subscrip- tion blanks for 1871. Our role in sending these has been as follows : First, to all such that we knew had been .acting as agents heretofore. Where we did not know who had been acting as
The Children's Paper.
We have felt the want of a small Child's Paper among us for several years and after consulting and thinking over the matter we have come to the conclusion to start one. What welcome it will find among the Brotherhood can only be known upon trial. Many brethren have spoken favorably to us on the subject. Picture language is the strongest language to a child. While com- mon reading will be read by a child without interest, by a picture it will get the thought and become interested. The subjective facul
msmi it
Vol. XX.
DECEMBER, 1870.
No. 12.
KNOWLEDGE IN PART AND KNOWLEDGE COMPLETE.
"Now I know in part ; but then shall I know even as also I am known." 1 Cor. 13 : 12.
If the Christian's knowledge is limited in the present state of ex- istence, it will be greatly enlarged in the future. And this is one of the many considerations which give the future of our being a special in- terest to the Christian. In this re- spect a3 in all others, Christianity is eminently adapted to meet the wants of the human soul. There is .in the soul of man, and especially fin the regenerated soul, a strong in- clination to know more of the na ture, attributes and works of God, than it is possible for us to know in this world. With all our knowldge of him, we may say with Job : " Lo, these are parts of his ways; but rhow little portion is heard of him? but the thunder of his power who can understand?" Job 26: 14.
how unsearchable are his judgments and his ways past finding out." Rom. 11: 33.
There are also mysteries in the Providence of God that we cannot always satisfactory explain. As ''righteousness and judgment are the habitation of his throne," we know that all that proceeds from him is just and right. We therefore submit to'him. But if we attempt to explain, and to account for all bis proceedings, we shall fail and be confounded. The persecution of the church, and the sufferings of in- dividual christians, while the wicked have triumphed, and grown wealthy and proud, would seem to us to be defects in the moral government of God, were it not that we know this, whatever we do not know, that our knowledge is in fragments, for we only "know in part." Our faculties contracted and limited as they are at present, could not comprehend If we look at the character of I the whole truth, if it should be re- God, how imperfectly do we under- vealed to us. We can at present,
stand this. For sinful creatures as we are, it is impossible to form a proper idea of a Being so holy as God is. As a finite mind cannot comprehend the infinite, so a soul contaminated in the least degree with sin, cannot fully comprehend a being so pure as God is. The human mind labors in vain to comprehend the inflexible justice, and the par- doning mercy of God. And can we fathom the depth of that love, that reached down to guilty sinners sunk to' the lowest degree of infamy? "O the depth of the riches both of
see only a part of the truth at once, and, therefore, these different parts seen at different times, do not seem to harmonize. The fault is ours.
The great work of redemption is also now seen by us as "through a glass darkly," and "we know it but in part," although it is by far the most interesting subject that comes within the range of our knowledge. This is the mystery "which hath been hid from ages and from gener- ations, but now is made manifest to his saints." While it is true that the christian scriptures throw much
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KNOWLEDGE IN PART AND COMPLETE.
the wisdom and knowledge of God ■ light upon the general subjects com prised in the system of redemption, there is much in it that the most di. ligent student of the Bible does not understand. What Peter said of Paul's writings, when he said "there are many things hard to be under- stood" will apply to other parts o* divine revelation. An humble dis" ciple of Jesus that sits at his feet and learns with meekness his lessons will understand much of the "mys tery of godliness," but in proportion to all that pertains to this extensive and profound subject, he will still know but little in his present state of being. The union of the divine nature with the human in the incar- nation of our Lord, the unity, and at the same time the plurality of the divine characters, the Father, the Son and the Holy Spirit; the modus operandi, or the manner of operat- ing* by which the blood of Christ cleanses the soul of guilt, and by which the truth regenerates the soul ; the growth of the soul in ho- liness by believing and obeying the truth, with many other subjects comprised within the system of re- demptive truth, transcend our in- telligence at present, towering high above our reason as the heavens above the earth, in its present limit- ed sphere beset as it is, with the in- firmities of our fallen condition.
And in view of the comparative obscurity in which human destiny was left before the advent of Christ, "life and immortality" may with propriety be said to be brought to light through the gospel. And yet how little do we know of eternity, and the particulars of the mode of existence of departed spirits. We know that the good shall be greatly
blessed, and that the wicked fihal be very miserable. But the happi- ness of the saints as well as the tor- ments of the lost, are but imperfect- ly understood. We have descrip- tions given in the sacred Scriptures of the future blessedness of the good which are suited to our present views of enjoyment. The city of God, the New Jerusalem, which is to be the dwelling place of the saints, is described as having walls of jasper, gates of pearls, and streets of gold, living fountains, a crystal river, and a tree of life. And the condition of the lost is described as a place of darkness, of wailing, of thirst, and of death. From the de- scription of heaven we know that the saints shall be unspeakably hap- py; and from the description of the lost, we know their sufferings shall be intense. But how far the lan- guage used in describing the condi- tion both of the saved and lost is literal or figurative, is not so posi- tively known. And wo "know but in part" what will constitute the heaven of the saved, or the hell of the lost.
In comparison to the knowledge the saints shall acquire in the ages of ages which lie before them, they now know but little — they know but " in part." But in comparison to their ignorance of spiritual things, and of what most concerns their highest interest, while alienated from God, they even in this state, with all their disadvantages, may know considerable. They may know the bitterness of sin by repenting, and the joys of pardon by obtain- ing forgiveness. They may know they have passed from death unto life. " We know" says John, "that we have passed from death unto
KNOWLEDGE IN PART AND COMPLETE.
3o5
life, because we love the brethren." I mind in its present state, often faei- 1 John 3: 14. We may know the litates the acquisition of knowledge, love of Christ. Paul prayed for bis I by imparting to the mind patience brethr
that they might " know and diligence, op those qualifications
the love of Christ which passeth ! necessary for the successful pursuit
knowledge." Bph. 8: 19. Ihisknowl
edge then is attainable. We may know the grace of God. "Ye know," says Paul, " the grace of our Lord Jesus Christ," 2 Cor. 8: 9. We know that we have a home provided for us in heaven. "We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens." 2 Cor. 5: 1. Finally, we have a little knowledge of all things which con. corn us. "Ye have an unction from the holy one," says John, "and ye know all things." That is, we have some knowledge of all that is ne cessary for us to know. Our knowl edge is fragmentary, and not com- plete. "We know in part."
We then may know some things; indeed, we may know all that it is necessary for us t'^ know to be saved. And what we may here know, is an earnest or pledge and foretaste of what we shall know in our great future.
There are two prominent causes of our present limited knowledge. Firt, our present ability for acquir- ing knowledge is limited. Secondly, our existence here on earth is too short to afford us sufficient time to learn all that is to be learned. Both these difficulties will be removed in the future. In the entire recovery of man from sin, and his restoration to all that Christianity promises to hiin;, there will be a great accession to his mental, as well as to his moral powers. The quickening pewer of the Spirit of God upon the human
of truth and knowledge. And the matured powers of the mind that the future of christians will develop, will be such, that will add greatly to the capacities of the mind for ac- quiring whatever knowledge is com- patible with our well being.
But the length of human life is not sufficient to afford us time en- ough to know all that may be learn- ed of God and his works, of Christ and his salvation, and of the Holy Spirit and his teaching. But this difficulty will not obtain in the heavenly state. There will be no limit to our being there, "for there shall be no more death."
Then with all the means of knowl- edge that the saints shall possess in the heavenly world, their proficien- cy will be rapid and extensive. Then they will "see face to face," and "know even as they are known," "for when that which is perfect is come, then that which is in part shall be done away."
What a glorious and transporting prospect does this subject open to the believer ! We shall see God face to face, and not through a glass darkly. And the perplexing ques- tions which have troubled the learn- ed,and defied the strongest intellects, so far as a solution of those ques- tions will add to the saints' edifica- tion, will bo mastered without diffi- culty. And all those dark provi- dences of God, which in our earthly state we experienced, and which we found it exceedingly difficult at times to acquiesce in, and to submit to, will be found to be some of the
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wisest arrangements of his govern- ment. And as the saints increase in knowledge, there will be but one mind as well as one heart among them. And the uniformity of senti merit which the saints labored for on earth, but which owing to the fact that they knew only in part, they did not attain to, they now re- alize. The Arminian and Calvinist now see the sovereignty of God alike. And the restorationist and the believer in eternal punishment, have the same view^of the penalty of God's law.
"Though but in part I know thy will,
I bless thee for the sight; When will thy love the whole reveal
In glory's clearer light ?
In rapture shall IJthen survey
Thy providence and grace, And spend an everlasting day
In wonder, love and praise."
J. Q.
For the Visitor.
PILATE AND CHRIST.
"What shall I do then with Jesus which is called Christ?" Matt. 27 : 22.
When we consider the rebellious, riotous and tumultuous character of the Jews at this period, — coupled with the powers of darkness, inspir- ing them with rage against the Lord's anointed, we may appreciate the dilemma in which the ftoman governor was. An infuriated multi tude on the one hand, demanding the crucifixion of Jesus the Son of God; while on the other hand his conscience would not assent to their iniquitous demands. Add to this the message sent him by his wife. "Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him." It is presumable
his anxiety was intense, when he said: " What shall 1 do then with Jesus which is called Christ."
I am aware that many dear breth- ren and good people hold, that Pilate acted hypocritically and deceitfully. But I fail to discover anything of the kind in him. I believe that if he could have released Jesus with safety to the province he would have done it. I also believe that when he asked: "Whom will ye that I release unto you, Barabbas or Jesus which is called Christ ? For he knew that for envy they had delivered him," he hoped and wished they would answer: release us Jesus. But the chief priests and elders persuad- ed the multitude that they should ask Barabbas and destroy Jesus. The governor being loath to grant their demands; saith unto them again : " Whether of the twain will ye that I release unto you ? They said Barabbas." The governor says: " What shall I do then with Jesus which is called Christ?" They all said unto him: "Let him be cruci- fied!" The governor's sense of jus- tice would not allow him to con- demn an innocent man to death, and demands evidence of guilt and says, " Why what evil hath he done?" "Ye have brought this man unto me, as one that perverteth the people; and behold, I, having ex- amined him before you, have found no fault in this man touching those things whereof ye accuse him: No, nor yet Herod; for 1 sent you to him; and lo ! nothing worthy of death is done unto him?" The Jews answered him: "We have a law, and by our law he ought to die. Then said Pilate unto them: "Take ye him, and judge him ac- cording to your law." The Jews
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therefore said unto him: "It is not lawful for us to put any man to death!" Pilate, therefore, willing
to release Jesus, spoke again to them. But they cried, saying: "Crucify him, crucify him !" And he said unto them the third time : " Why what evil hath he done ? I have found no cause of death in him." But they cried out the more, saying : "Let him be crucified !" — When Pilate saw that he could pre- vail nothing, but that rather a tum- ult was made, he took water and washed his hands before the multi- tude, saying: "I am innocent of the blood of this just person; see ye to it." Then answered all the people, and said : "His blood be on us and on our children \" Then released he Barabbas unto them, &c.
It is manifest that if Pilate could have released Jesus with safety to his province, without causing a gen- eral tumult among the people, he would have done it. Pilate was an unwilling actor in this drama. But this being the hour of great dark ness, and the time the Son of Man should be betrayed into the hands of sinners, that through the grace of God he should taste death for every man, and bearing our sins in his body on the tree. None of the princes of this world knew him, for had they known it (says Paul) they would not have crucified the Lord of glory. That is : if the prince of the power of darkness had known that the crucifixion of the Son of God would be the final overthrow of his kingdom, he would not have suffered him to be crucified. But "thus it was written, and thus it behooved Christ to suffer, and rise again, that repentance and remission of sins should be preached in his
name among all nations." This be" ing (Paul says) the wisdom of God in a mystery, even the hidden wis- dom which God ordained before the world unto our glory. The great mystery of God's wisdom in saving a lost world, and uniting in one body all the kindreds of the earth through the death of his dear Son, seems to have required the legal assent of a gentile governor. "By our law (say the Jews) it is not lawful to put any man to death/' Pilate (apparently unwilling) is the gentile agent. His sense of justice forbid him to con- demn an innocent man to death ; he fairly puts the question to those who demanded his assent. "What shall I do then with Jesus which is called Christ?" They say, let him be crucified. Then answered all the people and said : " His blood be upon us and our children." All the people, Jew and Gentile, said make your- self no more scruples ; we assume all the responsibility. Let his blood, innocent or not, be upon us and our children! Pilate fears a tumult, takes water and washed his hands before the multitude, saying, I am innocent of the blood of this just person; see ye to it ! and so deliv- ered him into their hands. Ihus did Pilate dispose of Jesus.
Dear reader. When a tumultuous rabble, thirsting for the heart's blood of the Son of God, brought Pilate, the Roman governor, into a gre^t straight in reference to his crucifi- xion, he asked them, "What then shall I do with Jesus who is called Christ?" You have seen how he finally (though unwillingly) disposed of him. Permit me to ask you, what will you do with Jesus, who said, "If I be lifted up from the earth will draw all men unto me ?
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This he paid signifying what death he should die." It is a crucified Jesus who will draw all men unto him for salvation. He will in some way reveal himself to you, convinc- ing you of sin, and the need you have ot him for a Savior.
Dear reader. Have you not some" times been made to feel yourself in the spiritual presence of Jesus. — What have you done with him ? Did you not feel when tho preach- ing of the Gospel, "which is the power of God unto salvation to all them that believe," was so clearly presented to your understanding by the Holj7 Spirit, that your heart burned within you — that Jesus was standing at your heart's door ready to save you? What did you do with him? How did you dispose of him? Did you obey him and condemn Barabbas (your sinful na- ture) to death ? Or did you disobey him and thereby deliver Jesus to be crucified afresh ? and released your- self from your convictions by letting Barabbas (your sinful nature or car- nal mind) go free, and still live in sin ?
Dear reader. Jesus being lifted up from the earth in his crucifixion is willing to draw all men unto him to be saved ) to accomplish this he employs many means. When in your lonely hours, he prays the Father to send the Holy Spirit in his name to feel about your heart to draw you to him to be saved; you feel to weep; you scarcely know why. It was Jesus. What did you do with him? Did you weep a little while (as one wrote me she did) and then go on in your old way. If so, you delivered Jesus to be cruciSed afresh, and let Barabbas go free.
When you attended the lovefeast.
meeting, and saw with your eyes, and heard with your ears, Jesus, and him crucified, evidently set be- fore you. You beheld your father, your mother, "your child, your brother, your sister seriously en- gaged in the solemn service of shew- ing forth his death till he comes again to gather all his to the full en- joyment of all the blessings of his crucifixion. Your mind carried you away to contemplate his coming again in the clouds of heaven. When the earth will pass away with a great noise, and the elements will melt with fervent heat. When those who through unbelief and disobedi- ence delivered Jesus to be crucified afresh, and released Barabbas, will be driven to hell with all them that forget God, "where their worm dieth not, and the fire is not quench- ed," while those who through faith and obedience condemn Barabbas to death, and release Jesus to reign and rule in their hearts will be ar- raj'ed with him in glory to be like him, and to see him as he is. You are made to enquire, what manner of person ought I to be to share with them in glory. What then did you do with Jesus? How did you dispose of him ? How came your mind at ease ?
You know Pilate was willing to release Jesus, and to deliver Barab- bas the robber; but he feared the multitude would break out in an in- surrection. Three times did ho de- mand of them, "Why what evil hath he done? I find no fault in him." What have you to fear? What fault do you find in him? What evil hath he done you that you should reject him? Is it his love, his meekness, or his humility that offends you? Or is it his will
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359
to save the worst of sinners a fault in him ? Is this so great an evil in him that you feel above him ? You say, O, no, I admire all these as lovely traits in his character. What other evil then hath he done that you reject him and set him at naught? You are not circumstanced like Pi- late, who feared an insurrection among an excited rabble; you are a free agent, you can act without fear. Is Barabbas the robber, robbing you ot Jesus and his service? Filling your heart with pride and evil thoughts, exalting the " carnal mind which is enmity against God, and is not subject to his law." If so, as an embassador of Christ I beseech you in Christ's stead, be ye recon- ciled to God through the word of reconciliation.
The Scriptures teaches you to de- ny yourselves; take up the cross, whatever that may be, and follow Jesus in all his commandments. Crucify and put to death all the op- posing enemies within, and fearless- ly disregard all opposing enemies without. And through Jesus who is called Christ, you can do all things; for it is he which strenght- ens you. In love farewell.
D. P. Sayler.
Double Pipe Creek, Md.
For the Visitor.
IS THE CHURCH PROGRESSING?
How necessary, since our church, the church of Christ, is built upon the apostles and prophets, Jesus Christ himself being the true foun- dation, that we as the followers of our .Savior lay aside all superfluity and besetting sins that we may ad vance in a divine life. 'That the church is progressing
and the cause of Christ advancing, few will deny. But the question is this: Is the church, God being our helper, progressing as she should ? If not where can the trouble be? Verily within ourselves. God com- mands and we must obey. His de- sign in establishing his church upon earth, could have been for no other reason than to qualify men and wo- men for the Kingdom of God. And the Holy Spirit being invested in the church of Christ, infinite wis- dom has adopted such rules, and given such commands that were the whole human family enlightened with understanding, and willing to obey the will of God as revealed by the spirit of truth, the holy scrip- tures, christian love would so pre- vail that Christ would no longer withhold his peaceful reign, the mil- lennial, from his people on earth. Then if by obeying the spirit ot truth and complying with the will of Heaven, affords so much peace and happiness in this life, surely if we would love to see the cause of Christ advanced, we will not be satisfied with the progression of the church militant until it reaches its triumphant state. So long as any one remains out of the church of Christ, he cares but little how many souls fall victims to the soul's destroyer. But after we have turned our faces Zionward, after we have purified our souls in obeying the truth we then desire or should de- sire to see our brethren and sisters advance in a christian life, and also those who are in the clutches of the enemy converted to Christ that they too may enjoy peace with their Sa- vior and gain the mansions of eter- nal rest. One reason why the church does
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IS THE CHURCH PTOGRESSING?
not progress as it should, many of those who profess to be religious are entirely too selfish. This should not be the case. Selfish christians 1 think are very scarce. 1 do not be- lieve there are any. Yet there are many more that want to get to heaven than what want to try to get others there. It is true, we do not want to be continually urging our friends to take us by the hand and follow us where death is un known. We do not want to tire them with so much coaxing lest they become weary and vexed at us. What then must we do ? Must we pray for them ? That will do. But first let us supply our lamps well with oil, trim them, and keep them burning, and our light will soon shine forth with such brilliancy that many poor deluded souls will see their dark situation and flee to the light for safety.
Spiritual light is akin to natural light in this respect; darken any place from the rays of natural light, and darkness will prevail within ; but it is impossible for darkness to prevail where the rays of light are not hindered from having free ac cess. Thus with the christian; if there is any light in him and he keeps it from under "the bushel" there will not be very many but what will see it. A vine grows rather sickly where there is little or no light, but it there be any rays of light shining upon it, it will not ex- tend its tender branches very far back into the dark, but will grow towards the light. Then if natural light is so desirable and attractive, spiritual light is equally so, and I hope that none of our readers will fail to avail themselves of this heav- en born light but will procure it at
once, that others too may see their light and not be left to grope in the dark. It would be a very selfish person that would keep his light burning so dim that his lost friend could not comprehend it from dark- ness and thus bo left to wander in the dark not knowing whither he went. O brethren, it is true, we cannot procure more oil that we want ourselves, but if we just keep our lamps well supplied and keep them trimmed and burning, there will be a great many that will see our light and procure some for them- selves while it yet may be had.
Christians, in possession of pure and undefiled love to God and man, will do much in bringing sinners to the fold of Christ, and thus advance his cause and kingdom. "See that ye love one another with a pure heart fervently," is what inspiration says. Love is a balm that christians cannot partake too freely of. Love is a panacea to uproot and eradicate all hatred, malice and ill will from the most impure heart. It is no telling how much the lack of love will build up the strongholds of Sa- tan, and thus hinder the progression of the church and school of Christ. But "love undefiled" will prosper the believer's journey heavenward, advance the cause of Christ "to the pulling down of the strongholds of Satan." It is too often the case, that we as Saul, hurl a javelin at our friend or brother, instead of pouring coals of ardent love upon his head. How often is it the case, that we publish the faults of a brother or sister, instead of warning them of the danger impending over the unfaithful, or instead encourag- ing them on their way Zion ward? Would not some of our ministers be
is the cnuacii PROGRESSING?
3G1
moro faithful in their calling, if they would receive more encouragement from the laity ? But we are too apt to think that the preacher is so near perfection, or that ho ought to bo, that we have seldom any encourag- ing words for him. But as Paul was glad to know that his brethren re- joiced and wept with him, God's chosen to day are glad to know that their brethren and sisters manifest an interest in their eternal happiness. That man chosen to the ministry who has b'it little knowledge of himself, the Scriptures, and his Cre- ator, is, if he in time proves a suc- cessful preacher, in danger of leav- ing the path of humility. And if circumstances are such that he must rise from one office to another until he reaches the dignity of Elder, he cannot be warned too frequently to keep in subjection flesh and lust which war against the soul. He should not trouble himself with the transitory things of life, but he should have his interest in the church, his affections in heaven, his conversation "as it becometh the Gospel."
A conversation "as it becometh the Gospel of Jesus Christ" will un- fold the desires and inclinations of the christian's heart, show that his motives and intentions are good, and thus reflect to all around him the rays of Gospel light. We cannot too much avoid light and vain con- versation. Some are afraid to "let their conversation be in heaven," when there are any around them that believe not in the Gospel, nor are willing to comply with its re- quirements. They, perhaps, are afraid that they will tire them with such conversation. But they need not have any such fear. I have
known trembling sinners to couch down in some shady or, secluded spot near by to those whose conver- sation is in heaven, and after " lend- ing ear to their heavenly talk," begin to converse too among them_ selves about the way of salvation that it is the safest plan to obey strictly the teachings and commands of God if they would obtain eternal life where "tranquil joys" never cease. To make conversation effect- ual in building up Zion, we should not press a conversation that be- cometh the Gospel to hard upon those not willing to receive it. A good physician will not administer too much strong medicine to a pa- tient too weak to bear it. But if he applies the "healing art" skill- fully and in such a manner as to re- vive the patient he will with pleasure submit to his treatment. So with the weak sin-sick soul. There be times during conversation with those who have not the peace of Jesus in their hearts that a few words sweetened with heavenly love would revive their inner lives and fill their hearts with joy, as the gentle dew, and the sun's genial rays revive the drooping plant and cause the almost lifeless buds to expand until the most beautiful flowers shall remain instead. The example of our Savior himself does not teach us to shun the society of the moralist. But his de- sign in resorting so frequently to sinners for entertainment was to mould and stamp upon them his divine nature. "To-day I must abide at thy house," is what Jesus said to little Zacheus, while in the sycamore beholding the lovely Messiah. He was "going to keep com- pany with a man that was a sinner," was a cry of the sectarian pharisees. But the Savior knew that Zacheus could not be very "far from the king-
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dom of God," for when be had the pro- mise of receiving at his house such a welcome guest as the Savior, he was willing to do anything that he might find favor of the Son of God and the promise of eternal life. But if our con- versation be altogether worldly or as the case often is about the faults of our neighbor or brother or sister, while with the unprofessing, they will think us <(to be like unto them," and will not very soon forsake their evil ways and turn unto the Lord. We are too apt to speak before we think, but if our thoughts are centered where they should be we will not very often speak disrespect- fully of our friend or brother. The church being the pillar and ground of truth,
"Should employ our thoughts,
And our unceasing care; Her welfare be our consiant wish,
And her increase our prayer/'
When we look back upon the pist, view the ancient and modern condition of the church, and see how slow the re- ligion of the Bible is advancing, we fear that the love and faith of many is becoming weak in the Gospel. All that remained out of the ark in the days of Noah were destroyed, and according to the teachings of infinite wisdom there is none that have come to years to know good and evil that will be saved if they remain out of the church of God. li Ye must be born again" is construed in al- most as many ways as there are creeds in the world. But though the learned Nicodemus was too proud to come to the Savior by day, Jesus told him with the .same emphasis that he would the most unlearned "ye must be born again." When a man is born again by the will of God, he is then and not until then prepared to go forward in the service of his Creator, that he may, when called to leave this mortal life, obtain a crown of
life. Why not then to-day insist with all the candor and power of the Holy Spirit, on the simple yet holy require- ments of Heaven as a means of obtain- in i eternal happiness, when our friends and relatives in the immediate vicinity of the church fall a prey to Satan's de- vices and thus are carried off one after another unprepared to meet God in eternity.'
0 dear readers, do we who have for- saken sin, and its allurements avail our- selves of the means of bringing to the fold of Christ those yet in the service of Satan ? Do we keep our light shining so dim that those in darkness cannot see our good works? If we do, we need never expect to obtain the crown that is awaiting the faithful servants of the glorious Redeemer. God gives us our existence in this world that we may prepare for the world to come. O then, dear readers, live not as though there was no other heaven than on earth. Heaven is so full of glory that christians should not only try every day of their lives to get nearer God, but should try and get everybody else to enlist in the army of King Emmanuel. But if we would be successful in bringino: souls from darkness to the marvelous light of the glorious Gospel, we must let peace reign in our hearts We must "let brotherly love continue," and
"Not offend nor grieve
Our brethren by the way ;
But shun the dark abodes of strife,
Like children of the day."
F. M. SNYDER.
For the Visitor.
MOMENTOUS THEMES. NO. 8.
THE GLORIOUS RESTITUTION.
"And he shall send Jesus Christ, which be- fore was preached unto you ; whom the heav- ens must receive until the times of restitution
MOMENTOUS THEMES.
3G3
of all things, which God hath spoken by the mouth of all his holy prophets since the world bognn." Acts 3 : 20, 21.
In contemplating the restitution of all things, we must bear the scriptural fact in mind, that "the earth ctbideth forever." There is nothing more plainly and positively declared in the Word of God. King David makes the material orbs of creation as permanent as the very promise and immutable oath of the Deity. He singles them out as the perfect emblem of the infallibility of God's covenant of mercy : "Once have I sworn, saith the Almighty, that I will not lie unto David. His seed shall endure forever, and his throne as the sun before me. It will be established forever as the moon" And again he says : " Let the sun, and the moon, and all the stars of light praise the Lord, for he commanded, and they were cre- ated. He hath also established them forever and ever." And Solomon says: "One generation passeth awa}T, and another generation Com- eth ; but the earth abideth forever" " God himself, that formed the earth, and made it, he hath established it' he created it not in vain; he formed it to be inhabited;" for "the righte. ous shall inherit the land and dwell therein forever." And the New Testament doth not differ with these and like passages of the Old. Christ says himself: "Blessed are the meek for they shall inherit the earth," and Paul says the promise to Abraham and to his seed is that they should be "heirs of the world/' But where would be the blessedness of inheriting the earth if the earth is to be totally destroyed, and what : kind of an heirship would that be which offers an inheritance that is to be eternally annihilated ? The
song of the ransomed spirits now
in paradise awaiting t ho completion of God's mysterious plans of re- demption, next to their honor and praise "of the Lamb that was slain," make it as one of their most glorious strains. " We shall reign with him on the earth." And in view of these sacred and divinely inspired passages of Holy Writ, there is certainly no ground or sound reason whatever for the pop- ular and universal notion that this orb or globe will ever disappear. "But the earth abideth forever," and will even endure and survive the terrible fires of Peter and all the scenes of the judgment of Christ — live on and exist through the wonderful and mysterious " re- generation"— and come forth minus its curse, to flourish in its Maker's smiles, and be the glorious theatre fur the sublimest joys and honors ot our immortality. But some will perhaps sajT : the Scriptures do most certainly speak of "the end of the world," and hence the earth could not abide forever. But we must bear in mind the fact that the word "world" has different meanings, and has often no reference whatever to the material earth, much less to the material universe. When Christ said the world hated him, and that the world would hate his disciples; and when we are commanded not to be conformed to the world; to come out from the world, or forsake the world, etc., there is certainly no reference whatever to the inanimate earth or globe. The word world, therefore often denotes in the original Greek text the mere exterior order arrangements, artificial embellish- ments of the earth, etc. And again, it often denotes a certain space or
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period of time, an age, an era, or dispensation. And all these shall end when Christ comes, and be re- placed by something new — "for be-
rial and living things in the world, than the flood in Noah's time was. And we can not comprehend how any man of a sound mind, with the
hold," says he, "I create all things1, least faith in the sacred truth of the ?iew;" but the earth itself, abideth I word of God, can read "the ever, forever, and has therefore no end\ lasting covenant between God and assigned in all the Holy Scriptures, j Noah, and his seed after him," for
But ages shall end, dispensations terminate; "the fashions of the world shall pass away," and all present outward or exterior things van- ish; but the earth abideth. "The world that then was" ended once already with Noah's flood, and Pe- ter tells us: "By the word of God the heavens were of old, and the earth standing out of the water and in the water, whereby the world that then was, being overflowed with water, perished." What per- ished— was it the material earth ? No, not at all. Instead of the "wreck of matter" or the everlast- ing disappearance of "the great globe itself," Noah found after the flood the earth revolving in its ac- customed orbit, where it has been moving ever since, and where it will move forever and ever; and yet inspiration says: "The world that then was perished" And when Noah came out of the ark, "the Lord said in his heart : I will not again curse the ground any more for man's sake ; * * * neither will I smite any more every living thing as I have done" These are no mere human conjectures, but the words of the immutable covenant of Al- mighty God. And as the ending or perishing of "the world that then was," was not a "wreck of matter," or "annihilation of the earth," so "the ending of the world which now is," will be even less de- structive to the earth and the mate-
"perpetual generations" to come, and even see and behold to this day, the "token of God's law in the clouds" of heaven, as the sacred zeal of that solemn "everlasting covenant with every living creature of all flesh," and then maintain and preach in books, creeds, and from pul- pits, "that every living thing should be destroyed on the face of the earth and the "earth itself annihilated!" What confidence can be placed in men — even great and earnest men — who thus destroy — make null and void the solemn and sacred covenant of the living God." Away with such high-handed arrogance and as- sumption of poor worms of the dust!
No, no, the glorious work of God's creation is not, never was, and never will be doomed to an ut- ter wreck. The wonderful mech- anism of this terrestial system is not and can not be a hopeless ruin. It shall not only abide forever, but will be restored and renewed to its original purity and perfection. For the Holy Scriptures do furnish the sublime hope and give the glorious assurance that there is a " time of restitution" coming. Yes, there is a day of deliverance near at hand. That universal wail which has for nearly six thousand years, raised its sad and mournful woe of afflic- ted, oppressed and disordered nature will yet end'and be lost amid strains of hosannas that shall never, no
MOMENTOUS THEMES.
3G5
never end. And every thing that was created originally, absolutely "very good," shall bo restored again to what it was in Paradise, and brought back to its happy and blessed Edenic state. We are there- fore assured that when " the times of restitution of all things" come, God shall " send Jesus Christ" — even that same Jesus which the apostles preached — "whom the heavens must receive until" the time, when he, "the Son of Man shall come unto salvation," and "with power," and put forth once more his Almighty and divine potency in the glorious "regeneration" and "redemption" of the world, for which "the whole creation groaneth and travaileth together in pain." Then, yes, then "the creature shall be delivered from the bondage ot corruption into the glorious liberty of the children of God." For "he will make a covenant tor them with the beasts of the field, and with the fowls of heaven, and with the creeping things of the ground." "The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf, and the young lion, and the fatling together, and a little child shall lead them. The cow and the boar shall feed togeth. er, and their young ones shall lie down together; and the lion shall eat straw like on ox. And the suckling child shall play on the hole of the asp, and the weaned child upon the cockatrice's den. They shall not hurt nor destroy in all my holy mountain saith the Lord." This is a full and complete deliverance of the creatures — the - animal kingdom — from all enmity and disorder. And the curse with which God cursed the ground is also
removed, for "it shall come to pass in that day, that the mountain shall drop down new (and sweet) wine, and all the hills shall meet" and "flow with milk." "The plowman shall overtake the reaper, and the trader of grapes him that soweth the seed." "And the floors shall be full of wheat, and the vats shall overflow with wine and oil." "And the parched ground shall become a watered place, and the thirsty land springs of water; in the habitations of dragons there shall be grass with reeds of rushes." "Instead of the thorn shall come up the fir- tree, and instead of the brier shall come up the myrtle-tree." "And every man shall sit under his vine and fig-tree; and none shall make them afraid." " In his day there shall be abundance of peace," for " he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruning-hooks; nation shall not lift up sword against nation, neither shall they learn war any more." "Then shall all the trees of the wood rejoice before the Lord; for he cometh, for he Com- eth to judge the earth ; he shall judge the world with right- eousness, and the people with his truth." "The waters of the dead sea shall be healed by the waters which flow out of the temple; and by the stream of this water shall grow all manner of trees, whose leaves shall not wither and whose fruits shall not decay; they shall yield their fruit monthly, and the leaves thereof shall be for the heal- ing of the nations." "Then the eyes of the blind shall be opened, and the ears of the deaf shall be
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unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing; for in the wil- derness shall water break out, and streams in the desert." " He shall come down like rain upon the mown grass: as showers that water the earth." " Tn his days shall the righteous flourish." For he shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do in- iquity, and destroy them that cor- rupt the earth." "And there shall be no more death, neither sorrow nor crying, neither shall there be any more pain, for there shall be no more curse ;" " for the former things are passed away" — even "the first heaven and the first earth passed away," and behold; " all things are created new." " A new heaven and a new earth," "in which dwelleth righteousness," is now brought about by the restitution of all things in the glorious regeneration and redemption of the world that now is. And (t all nations shall call him blessed, the Lord God who only doeth wonderous things. And the whole earth shall be filled with glo- ry. Amen, and amen!"
These are no human conjectures — no mere poetic dream of poor mor- tals, but the sacred announcement made by the Spirit of God and "spoken by the mouth of all his holy prophets since the world be- gan." And "write," says the Son of God, "for these words are true and faithful of things which must shortly be done," and realized here on this earth.
Some say we must take these pie- dictions literally ; others interpret them figuratively; and others again understand them spiritually. But
no matter how they are understood or interpreted, and whatever mean- ing may have been attached to them, one thing is certain and in- controvertible, viz : that they in- clude a physical as well as a moral redemption, foretelling great and glorious changes in things physical and things spiritual, animate and inanimate, human, animal, vegeta- ble, and elemental. The deserts of the earth are to be fertilized; the ground made abundantly produc- tive; the elements harmonized, and its inhabitants invested with perfect peace, happiness and immortality. In short, the eurse and all its conse- quences are removed from all crea- tion, and as well as from the souls of men, and all nature is once more free, harmonious, congenial, restor- ed and forever at rest.
The boasting assumption of the learned authors and leaders of Prot- estant Christianity ; that through the means of their evangelical liter- ature, this great, vast and import- ant spiritual and physical redemp- tion could be brought about in a fancied millennium of universal righteousness before Christ's second advent, is an arrogance that sur- passes even the blasphemous as- sumption of the Eomish Pope him- self! If it was even possible that those learned Protestant popes could convert, especially to their nonsensical views, every living soul on the earth, it would not even cure a common toothache! much less all the ills to which poor fallen human- ity is heir to. How could the mere reign of universal righteousness of mankind extend redemption into the physical world, or produce a de- liverance to' the animal and other kingdoms of the earth ? Let these
AUTHORITY FOR TRINE IMMERSION.
867
earned, boasting and self-conceited millennium makers make every mea| a sacrament, and every day a Sab. bath, and every thought of every
"Ye," the disciples. What are they to baptize? " Them," the nations. Hence " them," or the nations are in the ob- jective case and receive the action denot-
huinan being a prayer to God, and ed by the word "baptizing?" Iminer- all that of itself could not and will sing; for the pronoun " them" standing not take away the curse with which for the noun "nations" is only suscepti- God has cursed the ground for man's ble of such action, and to render " bap- sake, nor- save a single man from tizing" by pouring, sprinkling and the bodily pain, sickness and death. J like, we would be under the necessity No, no. It requires truly a far of changing the structure of the language, greater power to bring about the and place water in the objective case
after baptizing," and make " them" or the nations the object of the preposition
true Scriptural millennial righteous- ness on the earth, than any human exertions from or through any or all on — making it read, " baptizing water
the present existing means or pro- cesses in the world. We must and will have a full and complete revo- lution and changes in the earth, air and sea, and in the whole present order and constitution of terrestrial things. In a word, we will have another putting forth of Divine power in renewing this world. It will be re- touched by that Almighty potency that created originally •'every thing" absolutely "very good"
J. Miller. German Settlement, W. Va.
on them."
" Baptizing them," how t " In the name of the Father, and — what does "and" do? It connects by showing an addition. What does it connect? It connects baptizing understood in each case so as to denote a repetition of th°, acts. We have no rule nor usage by which to connect the adjuncts " in the name of the Father — of the Son — of the Holy Ghost," by "and" without sup- plying, 1st., because the adjuncts are unlike, "in the name," being omitted in the last two; 2d., because conjunc- tions do not connect prepositions used as the leader of a phrase, nor their objects.
The phrase "of the Father" is an adjunct of " name," and tells what name or whose name. So the phrases, " of the Son — of the Holy Ghost" are ad- juncts of name understood in each case, yet the conjunction " and" does not connect the name in each case under- stood because the noun " name" is itself a modifier and the object of the proposi- tion " in." Hence it is clear that the conjunction "and" connects, "in the
Authority for Trine Immersion.
" Go ye thererfore, and teach all na. tions, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Jesus speaks to his disciples in the imperative mode, because "all power is given unto him in heaven and in earth," commanding them to " go" and " teach" the nations ; to " go," be- cause the nations living in different re- gions of the earth can only be reached by travelling ; to " teach," because the name of the Father — (in the name) of
1 nations" are ignorant of the way of salvation. Then follows the act of "bap- tizing." Who is to do the baptizing?
the Son — (in the name) of the Holy Ghost," respectively.
Dr. Conant of the American Bible
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GREAT ROCK IN A WEARY LAND.
Union, admits that the form, " in the name of the Father, and in the name of the Son, and in the name of the Holy Spirit," would justify the practice of immersing at the utterance of each name ; then how much more djes it not only justify, but make necessary the practice of immersing by a three-fold action when not only the noun "name" understood is supplied, but when the structure of tho language so plainly re- quires the word baptizing understood to be supplied in each case after the con-
junction
'and.'
Charles L. Loos of Bethany College, in his historical researches on baptism gives the following concerning Gregory the Great on immersion : "In the times of Gregory the Great, the question arose in the churches of Spain, whether trine immersion which then generally pre- vailed, would not better be changed to single immersion, in order to distinguish the orthodox churches from the Arians who also practiced trine immersion. The question was finally referred to Gregory of Rome. He finally decided in favor of single immersion, A. D. 633. The Council of Toledo, in its fifth canon reasserted, and established Gregory's decision, as follows : To avoid the scandal of chism, or the practice of a heretical dogma (the Arian notion of the Trinity,) we must maintain the sin. gle immersion of baptism."
So with Dr Conant I concluded that trine immersion was adopted not only at an "early period," but by the Founder of Christianity Himself, and that single immersion findsa uthority in Gregory the Great, the Council of Toledo and their adherents.
D. H.
"Love God and heep his command" ments."
The Shadow of a Great Rock in a Weary Land.
The Bible uses every event in nature and history to teach the only lesson man should pre-eminent- ly learn — his soul's salvation. It makes every season preach Christ. That most fruitful, and, as usually treated, most foolish of all themes, the weather, in the hands of the in- spired penman, always becomes spiritually illuminated. Does it snow? "He sendeth forth snow like morsels." Does it rain? "He sendeth the early and latter rain." Is it cold? "Who can stand before his cold?" Is it hot? "He is the shadow of a great rock in a weary land." Is it spring? "He renew- eth the face of the earth." Is it autumn? "The summer is past, the harvest ended, and we are not saved." So should every one at- tune the weather to the heart. He will thus make these varying hours an iEolian harp that sings divine songs in this devout spirit.
We have passed through a season of violent and unchanging heat. Dajr after day the sun rises hot and dry, sweeps through arid heavens, and over a parched soil. Infants faint and perish; invalids pant and die; laborers toil wearily at their tasks. The whole head is sick and the whole heart is faint. Murmurs against the weather climb the sky. God hears these complaints, too often couched in oaths, rarely couched in prayer.
And yet he intends this very dis- pensation as one of instrution. He would lead us through this burning, to the cooling shelter of his side. He would instruct us by it of the greater heat that falls upon the soul — a heat -that burns up happi-
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369
ness in the destroying flames of death, that consumes holiness in the more destructive flames of sin which burn into the lowest hell. He points us to himself as the only shelter. He proclaims himself "the shadow of a great rock in a weary land." How cooling such a shadow is. Go into the treeless pasture, or the dusty and shadeless highway. Let the blaze of heaven, as from a firey furnace, shoot down upon you. The land is weary. You sink un. der tho shafts of fire. Before you rises the rock, huge gray, rough, an object far from beautiful itself. You hasten to it for coolness and shade. How refreshing. How 3011 cling to its cool side. How you cast yourself under its moist shad- ows.
So come to Christ. The hot sun of temptation beats upon you. The fashions of the world weary you. Its pomp and vanities tire. Its toils and sufferings wear away soul and spirit, no less than the body. In the stifling airs, how refreshing the shadow of this great Rock. Blessed Rock. Divine Rock. Rock of Ages. "This Rock is Christ." Come to him, and find rest and refreshment to your soul.
Written for the Visitor.
To the Unconverted. "SERVE now your god." To become a servant of God we must leave the service of the devil. We wish before concluding this article to say something about conversion. But the question now is, or should be, whom must I serve that I may be greatly re- warded for my labor? Who will give me the best wages ? is the cry of those
toiling for daily bread. But weary traveler to theuuknowu regions of etern- ity, is there not something yet lacking ? How is it with your soul ? Are you prepared to leave time for eternity ? Is your mind at rest ? Does thy coneience answer " all is well?" If not where will be your peace of mind and what will a guilty conscience say when you know that you will have to™ leave the shores of time before you have com- menced to serve your God, before you have begun to labor for what will sus- tain the soul, the bread of life ? 0, ye, who will not accept the plan of salvation, are there not great inducements offered you in the gospel ? Why then delay to serve Him who died for you ? If it should be the case that you should this very day determine once and forever "whom ye will serve," would you serve Satan, knowing that for your labor you should receive nothing but misery and woe? No, I think Dot. I am persuad- ed better things of our readers. I be- lieve that many of them have read the Bible enough and have heard the way of salvation explained so frequently, that they would be more cautious than all that. If it is good then to serve the Loid at some future time, it is much better to serve him now. One reason why men and women will receive the most profound theory of man rather than Christ as a means of procuring their future happiness, is because they think that if they receive such an humble character as Jesus, he will cause them to be miserable and unhappy while burden- ed with the care of their daily routine of business. Afraid of Jesus ! Yes, by a little illustration we can establish this fact. As we pass to and fro through this vale of tears, we find many young and old persons too that are seemingly in good health, but their life is little better than death having never seen a
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TO THE UNCONVERTED.
moment of solid comfort in their lives. \ cross and henceforth live a life of hoi
They will suffer us to pry into the cause of their sorrows, but the moment we commence to talk to them about Jesus, about him who has " borne our griefs and carried our sorrows," they become afraid, just as though he was going to torment them before their time. Yet if they go to those who permit the love of Jesus to dwell in their hearts and
ness and enjoy the blessings of christian life and the sweet communion of the Holy Spirit! It is strange indeed that so many who believe that a Savior was born into the world will slight the holy counsels of the incarnate Son of God. And stranger still that they will not ob- tain mercy when offered, when it is through the death of one who hid no
though they be stricken with poverty, j need of dying that wi can have eternal having hardly enough to eat and wear, life. 1 lately read of a man who gave
though they be covered with disease and affliction, though their dwellings or
his only child as u ransom for the lives of hundreds of others. And as the story places of abode be such that they will portrays such a beautiful figure of God's
love in giving his Son as a ransom for the sins of the world, I will here give a few of the particulars of the story.
The story tells of a certain man that the rail-road company employed as a switch tender, and as he always had to be at his post some may think he had a very lonely life. But he might not friends. But it is greater folly for sane j have been so lonesome as one might persons to be afraid of Jesus. Afraid of suppose. He himself says that a very Jesus when it is through him that you I beautiful river ran close by where he
hardly keep out heat of summer, and cold of winter, they will say that they are happy and that too because they have received Jesus to their hearts. O, it is the saddest thing in the world, and iudeed, it is folly too, to be afraid of such a friend as Jesus. Some insane persons will run away from their best
need to live but a moment of time (compared with eternity) in trouble ! afraid of Jesus when he left his Father's throne, condescended to a world polluted
had to perform his labor, and a very comfortable dwelling which was his stood nearby. Though one of his great- est comforts was a bright little boy who
with sin traversing to and fro, having t mused his father by casting pebbles into not where to lay his head that you might j the river, gathering flowers and strew- when done with your transient stay upon ling them at his feet, and playing a hun- earth, be received home to your Father's jdred of other little antics. It was one
kingdom, there to walk upon the golden streets of New Jerusalem, and mingle your voices with the saints of God, and sing as do the holy angels ! Afraid of Jesus when he wore a crown of thorns that you might wear the stary crown of Heaven ! Afraid of Jesus when after almost draining his veins in Geth-
beautiful morning that this little boy while in the spirit of frivolity went so near the river's edge as to find a beauti- ful lily, he plucked it and brought it to his father and laid it down at his feet. The father picked it up and carefully put it in his pocket so as not to injure its folds. The little boy "then" says the
semane over the sins of the world "was; father "requested me to let him go a
led as a sheep to the slaughter" there to pour his precious blood upon Calvary that you might throw down all your sins and weight of guilt at the foot of his
little faither down the river and get- some pretty blue ones." But as he ex- pected the coming train to be in sight in a few minutes, he gave his boy no such
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371
permission, but took him and sat him down at the foot of a tree some ten or fifteen yards from the track and bad him remain there until lie would call him away. The time for the train came and passed, he waited patiently aod at last grew nervous thinking ihut some danger had occurred. He had not for some minutes noticed his boy. The train at last come in view, it was a very heavy freight. This was the cause of its delay. The time for the express had almost arrived and that train could not be two miles distant. The poor man had no time to spare, but must prepare the switch as quick as possible. But he looks around and sees his child struggling in the river; he starts for the spot but before he gets half way he thinks of the hundreds of lives that will be lost if he saves his boy and then goes quickly to prepare the switch, meau- while hearing his little son William (for that was his name) crying for help. The almost distracted father prepared the switch as quick as possible, and then started for his boy thinking that even then he might save him, but he had sank. His boy was dead and he can no more see him this side the sunny banks of Deliverance. 0 what love that father manifested in giving his only child to save hundred of lives from sudden death ! But how much greater the love of our Father in Heaven who gave his only Son as a ransom for the whole human family ! The way of sal- vation by him was completely opened. Christ has become "the author of eternal salvation to all them that obey him/' Yes, readers, Christ died for the very reason of redeeming fallen humanity from under the curse of a broken law. And will you still continue to live as though mortal life is all that can be ob- tained? It is true that our Father in Heaven knoweth our wants a great deal
better than we do. If mortal life was all that was desirable, God would have had no need of sending his only Son a^ a weary traveler to a sin stained world to ba tortured by wicked men, and then to die the painful death of the cross. But fellow traveler to the bar of God, it was an immortal life where there is nothing but peace and happiness that God sent his Son to procure for all "them that love him.'' And if we would love God we cannot begin too soon to serve him. Why then ye thoughtless young and gay, procrastinate the day of Grace and "lavish out your years amongst a thousand trifling cares," when it is God that calls you to prepare for the hour of death, and to meet him and all the sanc- tified in Heaven. When God calls, you cannot stay in this world if you even wish. I have seen even in my time the youth as well as the aged car- ried to their long rest the silent tomb : —
" I have seen flowers wither;
I have seen thelov'd ones die ; 1 have seen the clouds of sorrow
Overcast youth's summer sky; Are you pining, are you pining
For a home among the blest? Where the wicked cease from troubling,
And the weary are at rest.
The greatest gift ever bestowed upon the human family was the Son of God. Why then not accept him ? He has left his Will upon earth, and if you obey that you can be blest. All that the almost infant son which we have given a brief sketch of left his father before he left him to dwell with the angles was one of "the lilies of the field" (Matt. 6 : 28 ) that must fade, wither and die. But Jesus Christ the Son of God before he left our world to intercede for us at his Father's throne left us his precious word, the New Testa- ment which if we obey we cannot fail to be the happy recipients of God's grace. And readers, as you have, or can have
$72
TO THE UNCONVERTED.
one of those precious volumes in your possession, store your minds then with a knowledge of its precious truths, and it will reveal to you the untold riches of the gospel. It will tell you something about the beauties of Heaven, how you can there meet your friends who have fought the good fight of faith. It will tell you what Jesus the Apostles and Prophets have endured for your sakes. It will tell you that your happiness depends upon you loving and obeying your Savior that you must repent of your sins and be converted by the will of God, regenerated by his infiinite wisdom and power and henceforth live a life devoted to his will.
Since true happiness can only be ob- tained by becoming obedient to Him who is the author of all real happiness, it is just as necessary that the natural or unregenerated repent of their sins, and become converted if they wish to be forever blest, as it anciently was for the blind man if he wished to see to wash the clay-salve from his eyes which Jesus had put thereon. And just as necessary too for them to stoop as Jesus did and be baptized, if they would be "born again" of "the water and of the spirit" as it was for the leprous Naaman (at the command of the Prophet) to wash in Jor- dan in the manner which the Prophet had told him. The spiritual condi- tion of the unregenerated man or woman is much worse, and more pitia- ble than the most unclean leper on earth. I saw an invalid lately whose countenance showed that her life could be little better than death. — And what was even worse she had spent about ''all her living," and was none the better and she refused to try any other source for relief. I have frequently thought of her, and thous- ands of others too are in good health, but whose spiritual condition is such
that angels can but weep over tnezc, And, O, ye forlorn beings cannot you* too see your lamentable condition ? Look through the divine mirror, the word of God and behold your mournful condi- tion. It will show you the condition of the unregenerated heart, what you are by nature and whatyou must be by regen- eration. It will tell you about the great deceiver, he who is trying to deceive you at the expense of your precious souls; that his aim is to keep you out of the fold of Christ as long as he can, and thus, if possible, cheat you out of glory altogether. It will tell you about the sufferings of your Savior that you may after this life is ended live in peace and happiness. It will tell you that a life in glory is so much pleasanter and better than mortal life that "eye hath not seen nor ear heard, neither hath it entered the mind the things which God hath prepared for them that love him/7 0 dear readers, 1 must leave you for this time, but say, are you not tired of sin ? Do you not desire to be at peace with him who is now at the right had of God interceding for your eternal well- fare ? Will you not now forsake your sins and give a kind Savior who for you did die, your heart and hand, and let him lead you to mansions of rest? How can you entertain the idea of letting your hearts remain full of deadly poisonr the uncleanness of sin, and shut out Jesus when he so earnestly pleads for admittance in your hearts only that he may make you ten fold more happier in this world than you ever have been, and give you a crown of life to wear in Heaven. Come to the conclusion at once that you will no more miss the sweet communion of the Holy Spirit nor slight the holy counsels of Him who died for you.
F. M. Snyder. De Graff, Ohio.
LIGNITY OF LABOR.
;;::;
The Farce of Sensational Preaching.
A literary man on intimate terms with a clergyman in this city, who has the reputation of a sensational- ist, asked him why he preached so many sermons merely for effect, ad- ding, " I am confident you don't believe more than half you sa}', and that you know much of your rhet oric is in bad taste."
The clergyman admitted the truth of the accusation; but gave as a reason that he was compelled to write florid and highly spiced discourses to insure full congrega- tions; that he had tried a number of quite intellectual sermons, upon which he had spent a deal of time, and they fell dead upon his hearers. "I am in the pulpit," he further re marked, "that the pews may be rented on favorable terms. If I should fail of that I should be per mitted to resign — in other words, I should be kicked out — as my pred. ecessor was. Preaching is a trade like law or Journalism, or shoemak- ing. I must draw large audiences; must be a popular actor, or my theological theatre will terminate my engagement. That is the plain English of it. I am sorry it is so; but I can't help it. I have a family to support; and as I have embraced this calling, it is too late to adopt another, even if I bad the means and the leasure to do so. I must adapt my labors to the people who pay me my salary. I much prefer to preach Christ and his doctrines in pure and vigorous Saxon. But if I am ordered to get my bread and meat by imitating in the pulpit the style oi the newspapers, I must obey orders or break owners." — Chicago Republican.
DIGNITY OF LABOR.
It would seem that employment, from the morning of creation, when God him- self worked and rested, and when Adam was commanded to till the soil and sub- due the animals, implies peculiar dignity and honor. The Maker of worlds bless- es labor. It is apostolic, it is Christ- like, it is Godlike to work. No system of education is complete that does not harden the hand and toughen the mus- cles, while it develops the intellect and enlarges the heart. The religion that shows nothing but pale cheeks and lily-white fingers is not the religion of the Bihle. Highways and hedges are better sanctuaries for acceptable service than studies, and cloisters, and cells. Scars and knots on the hands are more honorable than rings and gloves. Bronze out of the sunbeams is more beau- tiful on the face than rouge out of the shops. Only a worker attains the true symmetry, strength, and gbry of man- hood or womanhood, Genius itself fal- ters in a couflict with labor. Ind istry has the long end of the lever that moves public opinions, parties, congresses, and thrones.
It was men with brown faces and sinewy arms that built the pyramids on on Egypt's plains, reared the temple on Mount Moriah, and walled the Holy City with adamant, circled an Asiatic empire with impenetrable granite, put arm in arm the old and the new worlds as whispering mother and daughter, spanned the American continent with a thoroughfare of iron from sea to sea, cut a canal for steamers in forty months across the desert sands where the Israe- lites wandered for forty years : it is men with sunburnt features and nerves of steel that to-day whiten the worlds wide waters with the sails of commerce, navi gate all rivers, explore all lands, and subdue the earth as God at first com- manded.
And idle man, however white, and soft, and smart, is not God's man. — Workday Christian, by Alexander Clark.
374
THE FAMILY CHICLE.
3bhc cjamitg (fyirdt
SPEAK GENTLY TO THE YOUNG-
"Speak gently ! He who gave his life
To bend man's stubborn will, AVhen elements were fierce with strife,
Said to them, Peace, be till."
Speak gently ! Let not passions sorrowful and stern corrode the heart, or warp in gloom life's pathway. Speak gently for unkindness now may raise an anrgy storm that in after life we may strive in vain to calm. Words of love in this world of sorrow will loosen great burdens from the shoulders of many a toiliog, care worn one, and plant roses in place of many a perished flower. If there is one law above all others that should be written upon the human heart, it is the law of kindness — the law of human love. Heaven's great law is love, and Christ's mission to the world was one of ''Peace on earth good will toward men.
When the disciplts were battling the winds and waves upon the sea of Galilee, one gentle word, one calm, majestic look from Jesus, the Master, stilled the rag- ing of the tempest and proclaimed a tranquil sea.
How much would it cost to make life beautiful with all its cares. "The air is full of farewell to the dying," and life's sands are often wet with tears 3 yet kind words, like flowers, gladden the cheerless waste with the sunshine of brighter hours.
Speak gently, for the noblest heart may have some grief which may seek, perchance, to find relief in a murmuring tone. Then pause, and with the soft fingers of sympathy and love lift the shadows and reveal the silver lining to the cloud.
There is a power omnipotent in lov- ing words to those who, like lost stars, have wandered far into darkness and error.
"One little act of kindness done —
One little soft word spoken —
Hath power to wake a thrill of joy,
E'en in a heart that's broken."
Let us not be forgetful, then, of those who are lost in the winding paths of sin and error, but remember with David to pray, "Set the watch before my mouth, 0 Lord ; keep the door of my lips."
Especially around the quiet home fireside should the wife and mother be possessed of that dovelike spirit which no matter how dark the clouds may be, sheds forth a pure and holy light, which falls upon the heart like "dew upon the waving grass."
Nothing but a patient and careful cul- tivation of meekness and humility, of benevolence and sympathy with human suffering, will bring to our hearts true and lasting enjoyment.
"Speak gently ! 'Tis a little word Drop in the heart's deep well;
The love, the joy that it may bring, Eternity will tell."
gouth'a gepartm«it.
A FAITHFUL SHEPHERD BOY.
G-erhardt was a G-erman shepherd boy, and a noble fellow he was too, although he was very, very poor.
One day while he was watching his flock, which was feeding in the valley on the borders of a forest, a hunter came out of the woods and asked :
"How far is it to the nearest vil- lage/"'
^Six miles, Sir," replied the boy, "but the road is only a sheep track, and very easily missed."
The hunter glanced at the crooked track and said :
"My lad, I am hurgry, tired, and thirsty. I have lost my companions
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and missed niy way. Leave your sheep and show me the road. I will pay you well."
"I can not leave ray sheep, Sir," re- joined Gerhardt. "They will stray into the forest, and be eaten by wolves, or stolen by robbers."
"Well, what of that V queried the hunter. "Tbey are not your sheep. The loss of one or more wouldn't be much to your master, and I'll give you more money than you have earned in a whole year."
"lean not go, Sir," rejoined Ger- hardt, very firmly. "My master pays me for my time, and he trusts me with his sheep. If I were to sell my time, which does not belong to me, and the sheep should get lost, it would be the same as if I stole them."
"Well," said the hunter, "will you trust your sheep with me while you go to the village and get some food and drink, and a guide ? I will take good care of them for you.
The boy shook his head. "The sheep," said he "do not know your voice, and — " Gerhardt stopped speaking.
"And what? Can't you trust me? Do I look like a dishonest man ?" asked the hunter, angrily.
"Sir," said the boy, "you tried to make me false to my trust, and wanted me to break my word to my master. How do I know you would keep your word to me !
The hunter laughed, for he felt that the boy had fairly cornered him. He said, "I see, my lad, that you are a good faithful boy. I will not forget you. Show me the road, and I will try to make it out myself."
Gerhardt now offered the humble con- tents of his scrip to the hungry man* who, coarse as it was, ate it gladly Presently his attendants came up, and then Gerhardt, to his surprise, found
that the hunter was the grand duke, who owned all the country around. The duke was so pleased with the boy's honesty that he sent for him shortly after and had him educated. In after years Gerhardt became a very rich and power- ful man, but he remained honest and true to his dying day.
Honesty, truth and fidelity are pre. cious jewels in the character of a child. When they spring from piety they are pure diamonds, and make their possessor very beautiful, very happy, very honor able, and very useful. May you, my readers, wear them as Gerhardt did. Then a greater than a duke will befriend you, for the great King will adopt you as his children, and you will become prin- ces and princesses royal in the kingdom of God.
OUR LATE VISIT TO MARYLAND.
We left our home on the 26th of September to fill an engagement we had previously made to visit the churches in Frederick, Carroll and Washington counties, Maryland. Br. D. P. Sayler in behalf of said churches, had made a request of us to visit them. And we having been time and again in- vited by different brethren in Maryland to visit the churches in that state, and having a desire to do so whenever the Lord would seem to open a door in that direction, and the time br. Sayler pro- posed appearing to be tolerably favorable for us to accomplish what we had for years desired to do, his request was granted, with the proviso the Lord would enable us to do so.
On our way ea3t, we stopped at Georgetown, Columbiana Co., O., to see our aged mother, who is now nearly eighty years old, and our natural sister Sarah Connell and her family. We were happy and thankful to the Lord that
376
EDITORIAL.
we were permitted once more to meet and enjoy for a little 8eason the com- pany of our dear mother and sister and brother. Though our old mother en- joys as good health as could be expected for a person of her age, her increasing infirmities indicate the approach of the time of her departure from the scenes of earth, and her entrance upon a new state of being; and we rejoice that she and we have a hope that that state of being will be that of the righteous.
From Georgetown we went to Colum- biana, at which place we formerly re- sided. Our aged and beloved brother Henry Kurtz still has his home here, and with him we spent a night and had a pleasant interview with him. Fifteen years ago he called us to his assistance in publishing the Gospel Visitor, and with a hope and desire of being more useful to the Church in the position we were called to, than we were in the one we were occupying at the time lie called us, we accepted the call, believing it was our duty to do so. The business relation between br. Kurtz and ourself, which existed for about ten years, was pleasant, and we believe upon the whole, satisfactory to both. And an intim cy and attachment grew out of our connec- tion in business, which have produced on our part toward br. Kurtz, a very warm affection. And we are happy to believe that from his kindness and re- spect to us, he, in some measure at least, reciprocates the feeling we entertain to- ward him. And as we have Jabored in our editorial calling, and in our preach- ing together, and as we have prayed, and wept, and rejoiced together, we in- dulge the blessed hope of seeing the time, and of meeting where there will be nothing but joy.
We also enjoyed the pleasure while in Columbiana of visiting sister C. A. Buzard formerly sister Haas. She was
for a long time, and very successfully too, engaged in teaching. We found her pleasantly situated and happy in her new home. Her husband, Mr. Buzard, seems to be a very pleasant man. Sister Buzard has many friends, and we know they will be glad to hear that she i3 do- ing well. While we were in Columbia- na, we preached in the Methodist church.
From Columbiana we went to Union- town in Fayette Co., Pa. There was a communion meeting at the Grove meet- ing-house. This is in what is known as the Georges Creek church. In this church we labored in the ministry some fourteen years. To the brethren here we still feel an attachment, and expect we ever shall. The communion meeting was on the 1st and 2nd of October. We had a very pleasant meeting. At the close of the services on Sunday, there were two applicants for baptism. Our departing from these dear Christian friends was solemn, and tendering to our feelings. Especially was this the case in taking leave of our aged father and mother Moser, and our dear daugh- ter whom we left with them. If the parting with dear friends is so sorrow- ful, what will be the joy when we shall meet on "Canaan's happy shore/' to part no more for ever ? Blessed hope !
On Monday morning the 3d of Octo- ber we took the cars at Uniontown for Tyrone, and arrived there in the even- ing. We had made arrangements to. stop at Tyrone to have an interview with br. Holsinger, relative to our periodicals. Our interview was quite satisfactory, and our visit to Tyrone very pleasant, but as we have elsewhere stated, the time seemed to have not yet come for making the change in our publications that both br.' Holsinger and ourself had hoped might perhaps be made. His business seemed to be prospering, and
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be was pursuing it with encouragement.
From Tyrone we went to James Creek , Huntingdon Co., Pa. Here is the office at which the Pilgrim is published. [|Our object in calling here was^ in part the same as that for which we called at Tyrone. We had had some correspon- dence with br. H. B. Brumbaugh rela. tive to consolidating the Visitor and Pilgrim, and as we were going ^east, we availed ourself of a personal interview with the brethren who are concerned in the publication of the Pilgrim. We found these brethren laboring with zeal and apparent encouragement in their business as publishers of the Pilgrim. We were pleased with these brethren, and had a very free talk about our busi- ness. We also preached in their meet- ing-house in the evening, and had a pleasant interview in the sanctuary of the Lord. Br. H B. Brumbaugh took us to Huntingdon on the morning of the 5th of October, and at the house of our brother Dr. A. B. Brumbaugh we met br. H. R. Holsinger, and here we all dined and enjoyed ourselves much with the Doctor and his family. And as the editor of the C. F. Companion, the Pilgrim and the Visitor, were all pre- sent we had some farther conversation about our periodicals, and all seemed to be aiming at the spread of the truth, and the edification of the church, and apparently an excellent spirit seemed to characterize our conference. But while the propriety of consolidating our peri odicals had presented itself favorably to all our minds, the way did not seem to be fully open yet to effect it.
Dr. Brumbaugh has through his at tention to, and success in his profession, obtained for himself a good practice in the town of Huntingdon and is doing well. But he regretted the want of the society of the brethren and church pri- vileges in the place. And the want of
these'is surely a great want to all who give their spiritual interest the 'promi- nent place in their estimation that it is deserving of. Br. Holsinger accompa- nied us to McVeytown but stopped off there to attend the communion meeting. We pursued our journey and reached Double Pipe Creek Station on the West- ern Maryland R. R. about noon on the 6th of October. This was the time we were to arrive there according to the ar- rangements made by br. Sayler. He was waiting to receive us at the station when we reached it, and took us at once to his home to enjoy the society of him- self and ^family and their hospitality. We felt comfortable in this christian family, and thankful to the Lord that we had in safety reached the place of our first appointment in Maryland.
In the evening of the day on which we arrived at br. Sayler' s we preached in the village of Double Pipe Creek. This village is laid out on what was formerly a part of br. Sayler's farm. It is near to his house. In this village the brethren have built a meeting-house, and it was occupied tor the first time on the evening above alluded to. We had meeting at the same place on the even- ing of the 7th. The communion meet- ing of the Manoccasy church was on the 8th and 9th of October. The terri- tory comprising this church formerly belonged to the Beaver Dam church. The communion meeting was attended by a large number of members and others, and seemed to be an occasion of interest and joy to the church. This church seems to be alive, prospering and growing. Br. Sayler is a very- striving and business man. And in nothing does he seem to be more active, than in the work of the Lord. This is as it should be. When any member of the church, and especially a minister, is more active and diligent in attending to
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EDITORIAL.
his secular affairs, than he is in attend- ing to the interests of the church, he is not honoring his profession as he should do. A meeting on Sunday afternoon in Keysville closed our labors in the Mo- noccasy church.
In making the arrangements for the series of communion meetings in the Maryland churches, br. Sayler very kindly and generously took it upon himself to convey us in his own con- veyance to the several meeting places embraced in the series. This he did in a very faithful manner. Accordingly, on the morning of the 10th, we left his house in company with some Christian friends from Washington Co., Md., for the Bush Creek church, in the vicinity of Monrovia. An appointment had been made for a meeting at the house of br. Jesse Roop, one of the ministers of the Bush Creek church. Here, accord- ingly, we had a season of holy service, and were made comfortable by br. Roop's family.
We went from br. Roop's to br. Ja- cob Trostle's. He is the elder of the Bush Creek church. He had just re turned from the Dansville Water Cure, where he had been under the treatment of that popular Hydropathic Institution. Br. Trostle found his health failing af- ter his return home from the Annual Meeting last spring, and thought it ad- visable to go to Dansville. He was there about three months, and thought he was benefited by the treatment he received. But we were sorry to learn before we left Maryland, that he was not so well as he was when we saw him. Br. Trostle is a warm-hearted brother. The communion meeting at Bush Creek was on the 11th. The morning was rather rainy, but the house was full, and the meeting was interesting. This church has not been doing so well of late as it formerly was, but there are
zealous and lively members still in it, and we hope there are better times tor it An election was held for a minister and a deacon. Br. Daniel Gibbons was called to the ministry, and John Utts to the deaconship. We left this church on the morning of the 12th.
From Bush Creek we went to Sam's Creek, a branch of the Pipe Creek church. Here we had also a communion meeting. At this place we met br. Philip Boyle, who is an elder in the Pipe Creek church, and knowu by many of the brethren. The meeting at Sam's Creek was not so large as our meetings generally were, but it was a very plea- sant one.
From Sam's Creek we went to Mea- dow Branch, another division of the Pipe Creek church. Here there was a large and interesting meeting. It closed on the morning of the 14th. In the afternoon there was a meeting in the Pipe Creek meeting-house. There were two meetings appointed for the evening, one at New Windsor, and the other at Union Bridge. We went to New Wind- sor, and br. Sayler to Union Bridge. Br. Boyle resides in New Windsor. He has a small printing office there. We were glad to learn from him that he meets with encouragement and is doing well. We spent a pleasant night with him, and had a very attentive and large congregation to preach to in New Wind- sor. The Pipe Creek church has had a number of additions to it during the past summer and fall. An election was held in this church for a minister, and AmosKaylor was called to fill the place. Among the ministers of this church is br. Ephraim Stoner, an active and pro- mising brother.
The communion meeting at Beaver Dam was on .the 15th and 16th. Here we had a large and interesting meeting. The crowd was rather large for conveni-
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ence, especially on Saturday, but the! the evening in Funkstown. These meet- order was good. Br. Isaac Foutz and I ings were all well attended, and consi- br. Daniel Sayler are elders in this derable interest manifested On Sunday church, and are active brethren. Br. night we lodged with br. Samuel Em- I). P. Sayler being called to preach amert, and enjoyed the hospitality of funeral sermon, was not with us at our tint kind family. Br. Joseph Wolf is meeting on Sunday morning. After the elder of the Beaver Creek church, the morning meeting we were taken by Our next appointment was at the br. Joshua Dotterer to the honse of br. | Long Ford meeting-house, in the Welsh D. P. Sayler, from which place we were < Run congregation. Here there was a to start for Middletown Valley on the communion meeting on the 24th and morning of the 7th, which we accord-' 25th. The ccngregation was very large ingly did, and called and took dinner at aQd tne interest very good. Br. Christi br. Sefton's in Mechanicsburo-h. And aD Keefer is the elder in this church, after dinner, we had a pleasant little From the meeting at Long Ford we season of devotion together and then ! went to the Manor church. Here we took leave of br. Sefton's interesting fa. j bad meeting on the afternoon and even- mily and crossed the mountain into iQ= °f tne 26th, and on the 27th there Middletown Valley. Here we had three I was a communion meeting, and another interesting meetings. Br. Baker is thejmee^n£ on the morning of the 28th. elder here, and two of br. Jacob Lea-'^nese meetings were pleasant and well therman's (formerly the elder here) sons 'attended. The Manor church has re- are ministers. Here there were two ceived a considerable numbar of mem- additions to the church. I bers into its communion within the past From Middletown valley we crossed ■ year> anc* seems to be in a prosperous the mountain into Washington Co., Md., condition.
to visit the Antietam church.
W<
An election wa3 held for a minister, and br. Peter S. Newcomer
called with br. Joseph Rohrer who is an i was cnosen by the church to serve in
elder of this church, and was kindly received by him and his family, and made welcome to their hospitality. There was no communion in this church, but we had a number of meetings of inter- est, and there were two additions to the church, both young women. One the daughter of br. Rohrer, and the other the daughter of br. D. F. Good, another minister of this church. We had a meeting in Waynesborough, and lodged with br. J. F. Oiler.
From the Antietam church we went
that office. Br. David Long and br. Jacob Highberger are the elders of this church. With br. Long we called and took dinner on our way to the Manor meeting, and were kindly received by him and his family. We were pleased with our acquaintance with br. Wolf, one of the ministers of the church, with whom we stopped the night after the communion.
From the Manor we went to the Brownsville church. Br. Beer is the elder of this church, and br. E. Slifer
to the Beaver Creek church. Here we ! is a minister in it. Here we tad a very
had an interesting meeting, and we be- lieve there were some additions. The communion meeting was on Saturday, and oa Sunday morning there was meet- ing at Fahrney's meeting-house, and in
comfortable meeting. Although this church is not very large, the number of members at the communion was consi- derable, and the general attendance and attention good. Here our labors in
380
CLOSE OF PRESENT VOLUME.
Maryland closed, this being the last appointment.
Our visit to the Maryland churches throughout, was to us an interesting oc- casion. We had previously known a number of the Maryland brethren as warmly attached to the church and de. voted to the truth. These we now know a J little better, and we love them the more. And we are glad we have had the oppurtunity of becoming acquainted with others, that we could add them to the list of our Christian friends. The kindness we met with, we think we ap- preciate and reciprocate. We shall re- member with pleasure our visit to the Maryland churches. With their order, zeal and general prosperity we were pleased. We shall not forget the Mary- land brethren and hope they will not forget us when they are pleading with the Lord. It is likely many of us wil* meet no more on earth, but we will in- dulge the pleasing hope of meeting in heaven.
Although we felt somewhat sorrowful and lonely after leaving the dear Chris- tian friends we left, especially Bro. Sayler, as we had been so much togeth- er, and as he had been so faithful in his attention to us, still we were glad to be relieved of the great burden of resposi- bility that we felt was upon us, until our labors closed. We had attended ten commnunion meetings, and tried to preach some thirty-eight times from the time we left home. A little art was desirable, and it was welcomed. It is time we are never altogether without a burden of responsibility upon our heart, and we do not expect to be, until we enter upon the rest that remains for the people of God. But this burden is more weighty sometimes than others. We arrived in safety at our home, and found our family and friends well. The Lord has been very good, and to his worthy- name be all the praise given.
J. Q.
The Close of the Present Volume.
We remind our readers that they will have received another volume of the Gospel Visitor when this number reaches them. This they probably would know without any thing from, us, nevertheless, we think it proper to call their atten- tion to the fact. This number com- pletes the twentieth volume of the Visitor. It seems but a little while since the projector of this magazine, presented the idea of a Christian periodical to his brethren. And though the encouragement at first was by no means flattering, yet trusting in God the effort was made, and the enterprise succeeded. A monthly periodical containing thg thoughts of brethren in the form of essays, scriptural explanations, cor- respondence, admonitions, encour- agements, etc., was found to be an auxiliary to the ministery, and grew in favor with the brethren. And the Visitor finally reached a fair circulation. It was for a long time the only periodical that was published in the brotherhood. Now we have some five, and they all seem to meet with encouragement. This fact proves that th«re is a more proper appreciation of the value of Christian literature and an increased desire for reading among the brethren. And the chance of success for several peri- odicals to day, is better than was the chance for but one when the Visitor was commenced.
Although we have at this time several periodicals among us, we purpose to continue the Visitor, be- lieving that a monthly periodical ol its character is both needed and de- sired by the brethren. It is true, many desire to have a periodical
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that will como more frequently than once a month, and such can be grat- ified with a weekly. But still, we hope that even such, will find a monthly too, useful aud worthy of their support.
We shall try to do all we can to make the Visitor both entertaining and useful. As circumstances did not warrant us in making any change in the Visitor, we feel like applying ourself with more diligence and in- terest than ever, to give it a charac- ter that can not fail to render it useful. We hope our contributors will feel the same, and favor us with a supply of articles that will make our Christian magazine more welcome than ever to every broth- er's house, and indeed to every house. As we take this opportuni- ty to give expression to our feelings, that our patrons may know what to expect from us, we hope there will be an earnest rallying of all the friends of the Visitor to obtain for it a liberal patronage. We say it not in a spirit of boasting, but as a general acknoweledged truth, that making due allowance for hu- man infirmities with which we are all more or less beset, the Visitor has faithfully maintained its charac- ter as an advocate of "the truth as it is in Jesus."
Then, dear brethren and sisters, we once more solicit your help. We need it, and hope you will not with- hold it. We hope that all our pres- ent subscribers will continue to fa- vor us with their patronage, aftd not only so, but likewise endeavor to get others to subscribe for the Visitor.
To our agents we would say, we fully appreciate j our past favors and are truly thankful to you for them,
and as you well know how much depends upon judicious effort, please do what 3Tou can for us.
May the Lord give to all of us wisdom, and prudence, and dili- gence, and what ever we need to enable us to prosecute successfully every good enterprise.
EDITORS' TABIiE.
jB^Our Yisit to Maryland — The notes of our visit to Maryland should have appeared in the No- vember number. But as the read- ing matter for that number was so far set up when we returned as to make it inadmissible, it was neces- sarily delayed until the December number.
i^^To Our Contributors. — Will our contributors and correspondents please keep us well supplied with original articles, church news, and reading matter of any kind adapted to the^ character and de- sign of the Gospel Visitor? We shall feel under obligations to them if the}T respond to our request. We are very anxious to have a good supply of articles on hand that our readers may be entertained and profited with a variety of subjects.
OBITUARIES.
Died near Pink Hill in Jackson County, Mo., on the 8th of September 1870, our beloved sister RACHEL COSNER, aged 53 ye*rs and about 3 months. She died of liver complaint. She was a former resident of the Greenland Church, Hardy Co., Va., when about 2 years ago she with her family removed to this country (her husband having preceded her in death about 17 years, ) and although she lived in a neighbor- hood where there were no brethren, and seldom
3S2
OBITUARIES.
had an opportunity of attending preaching by j Died at Knightsville, Clay Co., Ind., on the the brethren yet we have good reason to believe 1st of November 1870, our kind sister CHARI- that she retained her Christian integrity. TY MONCE, wife of bro. Thomas Monee, aged
The funeral occasion was improved on the 6th ! 48 years, 7 months and 10 days. She was a of November by elder John Harshey and the kind wife, a respected mother in her family, a writer from Rev. 14 : 13, to a large and sympa- faithful sister in the church, for many years, thising congregation. She leaves a family of We feel her loss, but we believe our loss is her 12 children and many friends to mourn their eternal gain. Funeral services by br David loss which we trust is her great gain. The fa- mily'reoeived us very kindly upon the occasion, and although none of them are members of the church we fondly hope that the time will yet come when they will see a beauty in holiness and prepare themselves to meet their mother in eternity.
Daniel T. Arnold.
Culler and the writer from Rev. 14: 13, to a large concourse of people.
Ananias Hknsel. [Companion please copy.]
Died on the loth of November 1870, in the ^"olf Creek congregation, Montgomery Co., 0., bro. DAVID SHOCH, aged 74 years, 11 months and 4 days. He died very suddenly. He left a wife and 7 children to mourn their loss. Fun- eral occasion improved by the brethren.
(Companion and Pilgrim please copy.)
Died in Walnut Leavel District, Adams Co.' Ind., of typhoid fever, bro. WILLIAM T* STEEL, son-in-law of br. Israel Stoneburner' aged 27 years and 6 months. He was much re- Brother Albaugh was a member in the church ! spected in the church and by all who were ac- about 20 years. He was brought up iu the quainted with bio.. Funeral occasion improved Lutheran faith, and had a hard struggle to be- j by eld. G. W. Studebaker and Joseph Arnold come a brother. None loved his church and j Text handed in by the sister: Rev. 14:12,13" the brethren more than he. And no one was | Died in Chippaway congregation, Wayne Co '
(Companion please copy)
Died in the Monocacy church, Frederick Co.' Maryland, on the 6th of November 1870, bro' JOHN W. ALBAUGH, aged 55 years, 9 months and 13 days. Funeral sermon by the writer from 2 Tim. 4: 6 — 8 (bro. Albaugh's choice.)
more faithful in attending in the sanctuary. No weather could, or would stop him. So well was this fact established and known by the brethren that when his ?e t was vacant in the meeting-house on the 23rd October, two weeks , losg wMch we hope is their great gain
Ohio, March 18th 1870, sister ELISABETH, wife of brother Jacob PINKERTON, aged 86 years and 14 days. She leaves a husband, 4 children and 37 grand children to mourn their
Funeral
before he died, (the writer being absent,) the = discourse by the brethren from Rev. 14: 12, 13. brethren thought it necessary to enquire what j Jacob Kurtz.
was wrong, it was said, he is sick. He was an j , „ , „_. . . ,, _ _,.
object of pity on his deafh-bed. He died of Died Au^- ^tb 18/0, in the Coon River con- salivation. A description of his face and mouth negation, CLEMARD, son of bro. Nathan and I will not attempt to give. When will people ^ter MaiT HOWELL, aged 20 years, 6 months
learn wisdom, and refuse to take into their sys- tems that dangerous mineral called calomel, which a certain class of men called doctors are so fond of giving. Brother Albaugh leaves an afflicted wife (a sister) and 8 children, three of whom are members of the church. The Lord keep them and bless them, and in the end save them. Amen.
D. P. Sayler. ICY J., daughter of sister and Emmanuel
Died in Poplar Ridge congregation, Defiance ! J^N*2 ' aSed3 y?tt™'7 *?»*? and 27,da79, Co., O., on the 7th day of October, NOAH |*h« ■*£ » }}% J3f* ^It^ll^™}™**
and 16 days. Funeral discourse by bro. J. W. Diehl to a large and sympathizing congregation from James 4 : 14, "For what is your life ? It is even a vapor, that appeareth for a little time, and then ranisheth away."
J. D. Haughtelin. Died in the Dry Creek congregation, Linn Co., Iowa, Augugt 27th, of typhoid fever, NAN-
LEHMAN, infant son of bro. Henry B. and
within the last fourteen years; only one little
sister Catharine Lehman, aged 10 months. This I daughter left- is the second and last child these sorrowful1 And now also the father EMMANUEL parents have been bereaved of in the course of LENTZ, same disease, October 2nd, aged 44 8 months. Although they need not to mourn i years, 2 months and 8 days.
as those who have no hope for we are assured they rest in the arms of Jesus. Funeral occa- sion by brother William Nofziger.
Died in the same congregation and same county, on the 24th of October, bro. JACOB
SNYDER, son of bro. Henry G. and sister An- , like many of our fellow beings, he neglected 3, 7 months and 4 days. ! the one thing needful. Very busily engaged in
He leaves a widow and one daughter to mourn their loss. He was a kind husband and father to his family, and loved by all his neigh- bors. He was moral, honest and upright in all his dealings with his fellow man. But alas !
ny Snyder, aged 21 years,
Disease: consumption. About 3 weeks before his death he came to meeting and request d to be baptized which was granted to him. So we hope he made his calling and election sure. This is another warning for our young and un
providing for the body, he thereby neglected the soul. But, O sinners, hear the good advice when he calls his friends around his dying bed ! He extends to them his hand, saying : "Fare- well, farewell ! I must go, though unprepared ! concerned people. Would to God that°all would I Don't you live as I have. _ Prepare for death V
follow his example before it will be forever too late. Funeral occasion by bro. Henry Flory and the writer on Amos 4th chapter and latter clause of the 12th verse.
Jacob Lehman.
0 sinners, you that are living in sin, take warn- ing before it is forever too late !
Funeral services by the Brethren from Titus 2: 11—14.
Thomas G. Snyder.
INDEX.
Abuso of the house of God, tho 225
Age, Spirit of the 313
An appeal to the Brethren 154
Annual Meeting, Treasurer's re- port of 31
Annual Meeting in Iowa, our
late 215
Anti-Baptist, to an 321
Beautiful illustration 26, 349
Belief 151
Bible, Astonishing accuraey of
the 212
Bible, our Lord's 280
Bible and dress, John Wesley
on the 316
Brethren, old arid young 87
Brethren, who are the old 303
Brotherhood, to our common... 89 Brotherhood, a favorable notice
of the 214
Canaan, the curse of 19
Character of our Savior com- pared with the character
ot men 36
Christ, David and — An encour- agement to sinners 11
Christ as a leader 33
Christ and Nicodemus 188
Christ, ~No cause of offence in 348
Christian husbandry 106
Christianity of nature and of
grace, the 289
Christian's solicitude for the
welfare of their friends 292 Church, the great want of the 65 Church, the steadfastness of the
Church, Is the — progressing 359
primitive 315
Church news 31, 94, 124, 286
Close of the present Volume 380
Communion, the 230
Convert, to a young 296
Correspondence 29, 60, 93, 122,
157, 254, 285, 317. Daniel's prophecy of the Messiah 20
David and Christ 11
Dignity of labor 373
District Meeting 96
Doctrine, sound 277
Dress, on 25
Editor's Table 65, 381
Experience of an ex-editor 86
Faith, the author and finisher
of our 112
Feetwashing, the command of 347
Forgive, How oft shall 1 279
Freemasonry, a call for a work
on 112
God, Service of — and its im- portance 7
God's revelation infallible 185
God's word about wealth 187
God, the universal call to praise 193 Gospel, the necessity of preach- ing the 181
Hermon and the hill Mizar 145
Holy Spirit the great gift to the
church, the 97
Holy Spirit, Is the — necessary
for the believer 129
Holy Spirit as a witness to the
Christian character 173
Honest, Who ot us is 53
Immortality the soul's demand 213
Individuality, our 4
Influence, lasting 121
Institution, a wonderful 206
Jesus the Savior 241
Knowledge in part and knowl- edge complete 353
Letter, a friendly ... 151
Life, the tree of 46
Life, the issues of. 74
Literature, Does Christianity
sanction 262
Marriage contract, does forni- cation annul or suspend
the 265
Meek, the — shall inherit the
earth 314
Mission, Oregon and California 351
Momentous Themes — 17, 37, 141,
169, 235, 271, 299, 362
Non-conformity to the world... 250
^
384
INDEX.
Name, the legal scriptural — of
God's people 244
Notices 31, 62, 12G, 158, 190, 221,
228
Obituaries 32, 63, 96, 127, 159,
191, 256, 288, 319, 352, 381 Ointment, the ala aster box of 257
Our late Visit to Maryland 375
Parental regard 318
Peace, the blessing of 164
Pilate and Christ 356
Poor in spirit, the 68
Poverty of spirit *... 307
Prayer, a definite object in 24
Prayer, on 77, 114, 161
Prayer, incense 349
Prayer, General observations on 196
Preaching and prophesying 134
Preaching, effectual 350
Preface 3
Pride 205
Proposition, Bro. Garver's —
with a request 92
Providence, Trust in — recom- mended 139
Poetry :
Casting all on Jesus 284
Follow thou me 284
He sent them into his Vine- yard 319
In memoriam 256 j
Make haste, O Man, to live... 223
Shall we know them? 222
The Lord hath need of thee 2 '2
What is faith? 318
Pace, Christian 81
Redemption, the price of 304
Rejoinder, Br. Sayler's 43
Religious experience 278
Religion, Is the — of the age
apostolic 311
Remarks 118
Reporter question, the 155
Request, a scriptural 251
Response to D. P. Sayler 40
Righteousness, Thirsting after 71 Righteous, A wOrd of comfort
to the 201
Saints' rest, the 211
Salutation, the holy 208
Self deception 166
Self reliance 209
Serving, dignity of 23
Sensational preaching, the farce of
Service ot God and its impor- tance
Small things
Son, remember
Soul light
Spirit, the earnest of the
Standing Committee, the — and the report
Standing Committee, A defense of 21, 58
Standing Committee 59,
Suffering in the flesh and ceas- ing from sin
Suggestion, a
Temperance defined in the light of Scripture
Theory, a baseless
Things, four impossible
To-morrow
Tree of Life, the
Trine Immersion, Authority for
The Family Circle :
Effect of novel reading
Food for Lambs
Maternal training
Sensational Literature
Speak gently to the Young....
The Conversation of Parents
The true Standard of Dress
Unconverted, to the
Usefulness without popularity
Yial, Fourth 88,
Way to be happy, the
Weary land, the shadow of a
great rock in a
What is defensive war
Why do you Baptists lay so much stress upon a little
water
Witnesses, the two
Works, good
Yearly Meeting and Standing
Committee
Yoke of Jesus, the 202,
Youth's Department:
A Compass to steer by
A faithful Shepherd Boy
A heroic boy
Happy Hattie
How do you read?
The little conscience
The Way to speak to Boys
The boy who did not care
Time enough
373
7 212 131 183 199
13
92 154
176 189
309 150 215 345 46 367
220
282 252 281 374 218 220 369 22 182 148
368 26
304 101 248
60 239
29 374 253 156 157
27 155 220 350
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