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Signs of the Times, Vol. 1, No. 31.

The Sermon

Signs of the Times

Jun 10, 1875

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Jun 10, 1875

The Sermon.

By J. H. Waggoner

THE LAW OF GOD.—No. 2.

BY ELD. J. H. WAGGONER.

THE SABBATH COMMANDMENT.

ALL the objections which are urged against the ten commandments are aimed at the fourth commandment. Were it not for this, few of them would be put forth. And they are not generally intended to have any effect on any other. Thus it is claimed that there is no precept for keeping the Sabbath until the Israelites were brought out of Egypt, nor any record of anybody keeping it previous to that time. If this were true, and if it did furnish evidence against the Sabbath, what shall we say of the third commandment? for there is not a hint concerning it or its violation till after the exode. But two positions can be taken respecting it by opposers of the law:
(1.) That it was then necessarily of force, though not mentioned, as the name of God was as “holy and reverend” as now; and as much to be honored as now. This we accept; and the conclusion follows that a law is proved to exist where the reason is proved to exist. But we have positive proof that the Sabbath was a sacred, sanctified institution from the creation of the world; and therefore the duty to “keep it holy” also existed. It “was made for man”; Mark 2:27; and as it was made at the time of creation, of course it was sanctified, “or set apart” for man at that time. This is conclusive.
(2.) The absence of any mention of profanity, or of taking the name of God in vain in the book of Genesis, may be offered as evidence that it, with the other parts of the ten commandments, were not binding until the exode, and then only binding on the Jews. But besides the evidence offered on the other commandments, we have proof direct and positive against this objection. In Lev. 18 the Lord gave instructions to Israel to avoid the ways of the Canaanites, among which is the following: “Neither shalt thou profane the name of thy God.” “For all these abominations have the men of the land done, which were before you, and the land is defiled.” Verses 21, 27. And in Deut. 18, speaking of the sins committed by the nations in Canaan, he said: “Because of these abominations the Lord doth drive them out from before thee.”
Now apply to these declarations the words of Paul to the Romans: “Where no law is there is no transgression, and sin is not imputed when there is no law.” But sin was imputed to them, and among their sins was the violation of the third commandment. They were guilty of profaning the name of God. Therefore they knew of the existence of such a law, though we have no record of its having been given.
4. Remember the Sabbath day, to keep it holy. Six days shalt thou labor and do all thy work; but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day, and hallowed it.
The following remarks from the pen of Elder J. N. Andrews, are worthy of careful consideration:
“In the absence of direct testimony either way, it is by no means certain that ‘holy men of old’ did not regard the Sabbath. We read of their reckoning time by weeks, and by sevens of days. Gen. 29:27, 28; 8:10, 12. The reckoning of time by weeks is not derived from anything in nature, and can be traced to but one source, to wit: the six days’ work of creation, and the rest of the seventh. It is not very likely that the work of creation should be remembered and commemorated, and the rest and sanctification of the holy Sabbath should be forgotten.
“But were it possible to show a violation of the Sabbatic institution in the patriarchal age, it would no more destroy the sacred character of that institution than a plain violation of the institution of marriage on the part of some of the patriarchs affects the sacredness of the marriage institution.” Mal. 2:14, 15; Gen. 2:21-24; Matt. 19:4-8; Mark 10:6-8, compared with Gen. 16; 25:6; 29; 30.
“Both of these institutions were made for man before the fall. Mark 2:27; Gen. 2:1-3; 1 Cor. 11:12; Gen. 2:18. Their sanctity is not derived from the decalogue; but the fourth commandment guards the sacredness of one, and the seventh the other. Gen. 20:8-11, 14.”
Inasmuch as the sole aim of objectors and opposers is to disprove the obligation of the Sabbath, both in the patriarchal age and in our own, we might reasonably expect to find some reason urged against this institution and its commandment which would not rest against the other commandments. But this is not the case. To the contrary there is more and stronger evidence in its favor than can be found in favor of most of the other precepts of the decalogue. And only one other, the seventh, has equal claims to having been given to man before his fall from innocence.
Before the law was given on Sinai the Lord expressed his intention to prove the people whether they would walk in his law or no. The proof was furnished by testing them on the Sabbath. On six days the manna fell, and on the seventh day, the Sabbath, it was withheld. When the people gathered a double portion on the sixth day, and the rulers told Moses, he said, “To-morrow is the rest of the holy Sabbath unto the Lord.” But some of the people went out on the seventh day to gather, and the Lord reproved them, saying, “How long refuse ye to keep my commandments and my laws? See, for that the Lord hath given you the Sabbath, therefore he giveth you on the sixth day the bread of two days.” Ex. 16:23, 28, 29. This proves beyond all controversy that the law of the Sabbath existed before it was given on Sinai.
It is supposed by some that the Sabbath originated at that time, in the wilderness; that here it was first consecrated and enforced. If this were the case we should reasonably expect to find here some reason for its consecration; some reason why the seventh day was chosen in preference to any other day of the week. But we do not find it. The only reason given in Ex. 16 for resting on the seventh day is, that God had a law which required it. But why such a law was enacted, and why it embraced the seventh day, Ex. 16 does not inform us. For this information we must appeal to other scriptures. And we are not left at a loss in this respect; Gen. 2:3, and Ex. 20:8-11, are full and explicit on this point.
Ex. 20:8-11 contains the fourth commandment in full. And in it are given both the reason for the sanctification of the day, and the reason why the sanctity was placed on the seventh day. If the Sabbath was a Jewish institution, if it originated at or after the exode, and if it was founded on anything peculiar to that people in their history or experience, here is the place to look for the proof of it. But we do not find it. We find only a reference to the events of creation week as the reason for the institution of the Sabbath, and the rest of God from all his works of creation as the reason for blessing the seventh day in preference to any other day.
“The seventh day is the Sabbath [rest] of the Lord thy God.” It is the Lord’s rest, and the Lord’s day. The reason is plainly given. “For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath day [literally, the day of the rest], and hallowed it.”
“Wherefore” signifies “for this reason.” The reason, and the only reason given in the Bible why the Lord blessed the Sabbath and consecrated it is that in it he rested from his work of creation. When he blessed and hallowed the day we learn from Gen. 2:3, “And God blessed the seventh day and sanctified it, because that in it he had rested from all his work which God created and made.” Here we have the time and the occasion of the sanctifying of the Sabbath.
And this opens to us some important considerations. The Sabbath was not a Jewish, or national, or local institution, because it dates from creation, was God’s own rest day, and has nothing in it peculiar to any one nation or people. It was not typical, as it was instituted before the fall of man, and therefore before types could have any significance. Its proper place is just where we find it, with moral laws—laws growing out of the action and will of God.
We would call special attention to this idea. All duties growing out of the action of God alone, are primary, and are properly considered moral. There are secondary truths growing out of a perversion of God’s work, out of the rebellion of his creatures. And all institutions arising from these secondary relations are limited in their nature; they are positive or typical. No typical institution or merely positive duty can grow out of original relations, that is, out of relations existing from creation. This cannot be disputed. And it is equally evident that no moral obligation can originate in the action of the creature. All the types and shadows, and everything pertaining to a remedial system, have respect to man’s condition as a sinner, and they would never have existed if man had not sinned. They owe their existence to man’s rebellion against his Maker. Every one can see at a glance that man, by sin, could not give rise to a moral relation or a moral duty. These grow out of the sole will and action of the great Moral Governor.
But the Sabbath was made before man fell; before sin existed. And of course if man had not fallen, if sin never had existed, the Sabbath would have been observed as a sacred institution, a perpetual reminder of the power and benevolence of the Creator. This consideration ought to convince all that the Sabbath is not a local, typical, or national institution, subject to change or abrogation as are all typical institutions.
But the objection is raised that, though the Sabbath originated at creation, there was no commandment to enforce its observance until after the Jews were brought out of Egypt. There are three sufficient arguments against this objection.
1. The objection is erroneous because it assumes that there was no law given because no law is formally written in Genesis. But this assumption is contrary to reason and to established facts. Enoch walked with God, but we are not told that he either had or obeyed any law. Shall we therefore infer that no law was known or obeyed by him? Noah was righteous before God. How, or wherein, we are not told in the history of his life. But the Scriptures inform us that righteousness consists in right doing. 1 John 3:7. Hence a rule of right, or law, was known by Noah. Also there is no mention of the third commandment, either of its obligation or violation, in Genesis, nor until it was spoken on Sinai. But the Canaanites were condemned for violating it; Lev. 18:21, 27; which proves that there was such a law though Genesis does not mention it. Therefore the objection is not valid.
2. We learn by Ex. 16 that God had a law which enjoined the observance of the Sabbath, not only before it was spoken on Sinai, but before the manna was given. For the reason and origin of this law we are referred to the work of creation, and to God’s resting on, and sanctifying the seventh day.
3. In Gen. 2:3, we are informed that God blessed the seventh day and sanctified it, because that in it he had rested from all his work. To sanctify means to set apart, or to appoint to a sacred or religious use.
The obligation of the Sabbath was fully established when it was appointed to be sacredly observed; this is all that can be required to establish any institution. As this was done at the close of creation week, it fixes to a certainty the date of the origin of Sabbath obligation. And as “the Sabbath was made for man,” the sanctification—the appointment or setting apart—was for man, for his observance. No other precept of the decalogue has so clear proof in favor of its having been given before the fall of man. The Sabbath institution was given to man while in a sinless state; it was suited to the condition of sinless beings. It existed in Paradise before it was lost, and will be kept according to the original design of its institutor—the Creator of heaven and earth—when paradise is restored.

Books; Their Influence and Power.

ON one occasion James the First, of England, made a visit to Oxford, and was publicly received in the Bodleian Library. He said "If I were not a king, I would choose to be a University man.. If it ever should be my lot to be a prisoner, I could wish for nothing better than to be imprisoned in this room, with all these books around about me for my friends, my counsellors, my comforters, and my advisers. Books are among the best friends that it is possible for any man to have. They will be silent when he does not wish to converse; they will speak to him when he desires to be spoken to; they will take no offense at his silence, neither will they take any offense at his comments. They include the most illustrious of the living and the most illustrious of the dead. Having books, a man can number among his friends those who have distinguished themselves in civil life and military life; he can have friends from the State, he can have friends from the church. He can entertain them all his life at the least possible expense, because they ask no more at his hands than the tenderest accommodations and the quietest place in his dwelling."
Something like that was said regarding books many centuries ago. It has been said again and again by multitudes on platforms and in print; but it has not always been assigned to its cultivated and talented author, many of whose other works are now practically forgotten. Books, in many respects, are like men; but they are like the greatest of men, men so great that they can make their voices heard through the coming generations.
Said Fenelon, "If all the crowns of Europe were placed at my disposal on the condition that I should abandon my books and my studies, I should spurn the crowns away and stand by the books." Such utterances as these would have been impossible if there had not been an immense power and immense attractiveness about books.—Illinois Christian Weekly

The Ark.

By R. F. C.

WHEN ancient Israel met the foe, That aimed at them a deadly blow, Though oft their prospect seemed most dark, They triumphed when they had the Ark.
The Ark when borne to Jordan's tide, Caused its deep waters to divide; They need no boat in which t' embark; They cross—because they have the Ark.
They march around old Jericho, Its towering walls are laid full low— Hear ye that mighty shouting? Hark! They triumph, for they have the Ark.
Where was the strength by which it wrought, And to its bearers victory brought? It was a chest of wood—but mark! THE LAW OF GOD was in the Ark.
When men oppose that law of love, They lack the wisdom from above; Deluded souls! they're in the dark, Without the truth—without the Ark.
The remnant in these latter days Will triumph sure; give God the praise! They, of the beast, refuse the mark, They keep God's law—they have the Ark. R. F. C.

The Tent Meetings.

By Dudley Marvin Canright; Joseph Harvey Waggoner

AN APPEAL TO THE PEOPLE.

[THE above is the title of a circular just printed at our Office for general distribution at the tent now in Gilroy, Cal. As it may be of interest to the readers of the SIGNS we give it below.]
MEN AND BRETHREN : We have a large commodious tent pitched in your city, in which we are holding religious meetings. The tent is comfortably seated with plain boards, with backs to most of the seats. It is neatly carpeted with clean grass. We can accommodate six or seven hundred. Everything is conducted with perfect order, and all are treated with respect and courtesy.
We use a tent rather than any other building. 1. Because we can come and go with it when we choose, without being dependent upon others or interfering with other meetings. 2. Because it is much more comfortable in warm weather than a church or hall. 3. Because a large class will go to a tent who would not attend the ordinary places of worship. 4. Because we are often refused the privilege of freely preaching the word of God in the meeting-houses.

Our Object.

Our object is definite and easily stated. It is to expound the Bible in such a manner that the common people can understand it; to show that it is indeed the book of God; to convince infidels and skeptics; to convert sinners; to arouse the lukewarm; to comfort the faithful, and to warn the world of the impending judgments of God. We are solemnly impressed that there is a crying need for a return to the ancient simplicity of the gospel.

Subjects to be Discussed.

We shall take up and carefully expound the prophecies relating to the first and second advents, the great kingdoms that were to arise in the world before the end, the signs which are to mark the close of time, and especially those which are being fulfilled in our own time. Shall examine the prophecies relating to our own government. The millennium, the return of the Jews, modern Spiritualism, Mormonism, and other modern errors thoroughly exposed and refuted. The immortality of the soul, the state of the dead, the final punishment of the wicked, and the reward of the righteous, especially discussed. The morality of the ten commandments vindicated, and the harmony of the law of God and the gospel of Christ maintained. These are stirring themes which cannot fail to interest every intelligent person. We have several large charts, paintings, and symbols, to illustrate our subjects.

To the Common People.

Of Jesus it was said that "the common people heard him gladly;" Mark 12:37; and he was called the friend of publicans and sinners. One distinguishing mark of his mission was that he preached the gospel to the poor. Matt. 11:5. God's special messages of mercy have always been addressed to the common people. With them every great reformation has always begun, for they have been the ones the most ready to believe, receive, and support it. The aristocratic, the rich, the high priests, Pharisees, lawyers, scribes, popes, cardinals, bishops, priests, and church dignitaries, have ever felt themselves above the simplicity and humbleness of God's true work. This is as true to-day as in all other ages of the world. To a large extent, the poor to-day are virtually deprived of the gospel and shut out of the churches. True, they are nominally invited to its privileges; but there is so much pride and aristocracy in many of the churches, that they do not feel at home there. It costs so much money to run the church in modern style, that the poor do not feel able to give what is expected of them, and hence they stay away; and much of the preaching is in a style that neither interests nor instructs them, for it lacks the simplicity and earnestness which alone can reach them.
These are sad facts, but who will deny them? To this class we especially appeal. You shall be welcome in our meetings, however plain may be your appearance. We shall make our sermons so plain that none can fail to understand. Come and bring your children and hear the word of God. The most precious promises of the Lord are to the poor and humble. "Hath not God chosen the poor of this world, rich in faith, and heirs of the kingdom?" Jas. 2:5. God pities you, Jesus loves you, and Heaven is for you if you will receive it. We, entreat you, do not let the pride, hypocrisy, and sins of others shut you out of Heaven. Think, and act, and believe for yourselves, and may God bless you. Do not plead that the Bible is above your comprehension, a book of mysteries. True, learned theologians have made it such, but God never did. It was written by plain men, in simple language, for the common people. When rightly read the most ordinary wayfaring man can understand it. Come and hear for yourselves.

To the Non-Professors.

There is a very large and rapidly increasing class of persons who have never made any profession, or who are entirely backslidden and disconnected from any church. Many of these are really becoming skeptical with regard to the Bible and all religion. Is there not a cause? The formality, the pride, and the hypocrisy which they see in many church members, have driven them to think that religion is all a sham.
They see dishonest men, men whose characters they despise, occupying leading and responsible positions in the churches. With such they do not wish to fellowship. Over these they themselves are stumbling into hell. These churches cannot help them till their own members reform and get out of their way, of which there is little hope.
Dear friends, the just God lives and marks all these things. The great Judgment day will try men's hearts and hopes. Then the sins of others will not save you. Attend to your own soul. Obey God yourself. Are you satisfied to live as you are, without hope and without God, exposed to eternal death? You mean to reform, but when? What time have you set for it? Death is on your track. Your hope is delusive, and your unbelief will not save you. We love your souls. We have seen hundreds in your condition reached, and made to rejoice in the Lord by the plain Bible truths which we are preaching. This may be God's appointed means to save you. Are you willing to hear? Then make an effort to come to-night. Don't put it off.

To Christians.

Brethren and sisters: In the name of the Lord we come among you, with that Bible which we both believe. To it we appeal. From it only we teach. Will you listen to it? Do you not realize that something needs to be done to arouse and save both young and old around you? Have you prayed the Lord to send some one to convert your friends and neighbors who are out of Christ? Peradventure the Lord may send by whom, and in a manner, that you did not expect. Will you, then, reject it? Will you refuse to hear it, and use your influence to keep others away? Because it points out your errors, and calls upon you to change your course, will you therefore despise it?
Think not to say within yourselves, "We have Luther, or Calvin, or Wesley to our father. They were holy men, and we are their children, and therefore we are rich and increased in goods and have need of nothing. We belong to the churches which they founded, and hence are on the high-road to glory." Nay, be not deceived. If they are their children, you will do their works. They walked with God. They were separate from the world. Its pride and fashion, follies and sins, they severely condemned, both in word and conduct.
Are you satisfied with the state of religion as you know it to be in many of the churches to-day? Is it not a fact that the simplicity, the plainness, the spirituality, the deep earnestness and solemnity, which was seen in former years is now very rare? Do you not see as much pride and fashion and love of pleasure, in the church as in the world? Is the word of God preached from the pulpit with the power of God attending it as it used to be? Is it not becoming a popular thing to join a stylish church simply from worldly motives? Does not money, and worldly objects and position have much to do with these things now? Has not the offense of the cross ceased? Notice the feasting, and pleasure parties which are now so commonly held in all the churches, under the name of sociables, festivals, suppers, and dinner parties. See the grab bags, fish ponds, ring cakes, and other contrivances to get money. Is this making the house of God a house of merchandise? Is not the sole object of these to gain money from the ungodly and lovers of pleasure, who will give for their appetite what they will not do for God and the truth? If Christ drove the money-changers and those who sold doves from the temple, can he be pleased with this?
Who is there among you that sighs and cries for all the abominations that are done in the land? or have you settled down upon your lees, and so far fallen asleep as to think that everything is in good case, and there is no need of reform? The Lord pity those who are so blinded. Is it not time for the Lord to work? Are you not aware that the unconsecrated lives of the professed followers of Christ is the great stumbling block in the way of the conversion of sinners? Is it not a fact that openly dishonest men can and do retain their position in the church for years without censure? It is no use to deny these things. Unbelievers and worldlings see them and know that this is inconsistent with the Bible. Can the Lord be pleased with such a state of things? What shall be done?
We believe that the time has come when a stir must be made about these things, when the ax must be laid at the root of the tree, when there must be a separating from the unholy. It would be more agreeable to us to keep in the popular current, to go with the mass and preach smooth things which would please the people. But will God sanction such a course? Not if we read the Bible aright. We invite all who love the plain, unvarnished word of God, and the pure, simple gospel, to come to the tent and hear our reasons for the positions we take. That there are many honest, devout souls in all the churches, we believe and know; but you know as well that they are in the minority.

To the Ministers.

DEAR BRETHREN: You know that there is no calling so sacred, so high, and so infinitely responsible as that of professed ambassadors for Jesus Christ, the glory of the Lord. They take upon their hands the eternal destiny of many souls for weal or woe. God will require these souls or their blood at our hands.
How infinitely important, then, for others and ourselves that we stand in the counsel of God. Says the Lord, "When I say unto the wicked, Thou shalt surely die; and thou givest not the warning, nor speakest to warn the wicked from his wicked way, to save his life; the same wicked man shall die in his iniquity; but his blood will I require at thine hand. Yet if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul." Eze. 3:18, 19.
Among those who will receive the severest punishment at the Judgment will be unfaithful ministers. This the Bible everywhere teaches. No class are in greater danger of perdition than ministers themselves. Their profession is higher; their responsibility is greater; the people look to them for instruction and example. Besides there is always a great and pressing temptation for a minister to soften the word of God, to seek to please his people, and to gain the sympathy and applause of his congregation, to avoid offending the rich, to lower the standard for those whom he otherwise would not catch, to shut his eyes to sins which he knows ought to be rebuked, and to court the favor of the world so as to build up his church and make sure of his own living. Farther, we are in constant danger of coming to a standstill, of being satisfied with the reforms that our fathers wrought, without carrying still further such disagreeable work. God's truth is progressive, and requires constant advancement. It is so easy to stick to the old cart-ruts, to take the side of the old, established, and popular views, and fail to discern when the Spirit of God is really moving out a much-needed reform, either in doctrine or practice.
My brethren, you know that this has ever been the case in the past. Who opposed our Saviour? Who stood between him and the people? Were they not the priests, the lawyers, the Pharisees, and the professed teachers of Israel? How often he upbraided them with standing in the way of sinners, and hindering his work. He told the lawyers that they had taken away the key of knowledge from the people; that they would not enter into the kingdom of God themselves, and those who would they hindered. And he told the proud Pharisees that the publicans and harlots would go into the kingdom before them. Worlds would not hire us to stand in the places of such men in the Judgment.
Who opposed Martin Luther? The priests, the bishops, and church dignitaries. Who were the greatest opposers of John Wesley, Bunyan, and other reformers? You know they were the same class. Proud, wealthy, educated, and popular, holding the mass of the people under their influence, they threw their whole weight against the work of God, and his humble servants. They hated and despised it; they ridiculed and misrepresented it; they would neither hear and investigate themselves, nor allow others to. Their proud hearts could not discern truth or beauty in the humble work of God.
When has the popular church ever been found on the Lord's side in a great reformation? Not once. God's servants have generally been humble, despised, and persecuted men. Brethren, do you think that this generation will be an exception to the general rule? Do you think that you can go right on enjoying the applause of the world, receiving high salaries, and being accounted among the honorable of the earth, and still be among the suffering followers of the despised and persecuted Nazarene? Be careful. Do not be deceived. Do not reject as error what the Judgment may show to be the truth of God. Have you heard it? Have you examined it? Or have you decided against it without examination? Perhaps you have read a tract, or heard a sermon; but was not your mind so full of prejudice that you really did not fairly weigh the arguments? Did you not rather read to condemn than to learn? In the language of the apostle we would warn you, "Beware, therefore, lest that come upon you which is spoken of in the prophets: Behold, ye despisers, and wonder, and perish; for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you." Acts 13:40, 41. You do not think that this applies to you, neither did they, but it did nevertheless.
We earnestly invite you to come and hear the reasons for our hope. We have books and tracts fully setting forth the doctrines which we advocate. If you will read them candidly it will be a pleasure for us to furnish you with them. We feel certain that we have important truths which this generation ought to hear. We shall be happy to visit with you at any time at our tent or at your homes.
We shall continue our meetings in the tent each evening and Sundays at the usual hours for ten days or more to come. We earnestly invite all to come and hear for themselves.
ELD. D. M. CANRIGHT, ELD. J. H. WAGGONER.

Doing All He Can

This saying is ascribed to John Brown: "It is a mighty big thing for a man to do all he can."

Appeal to the Public.

By Editor

We bring for the consideration of the people a very solemn and important message. It is very important if true; and of this every one must judge for himself when he has heard the proof. All we ask is a candid hearing and an impartial weighing of the evidence. Our motto is, "Hear, then judge!" But we do not expect or desire that our mere assertion shall be taken as proof. We ask no one to take our word. We come to you with an open Bible! and constantly inquire, "What saith the Scriptures?" Truth never shrinks from investigation.
We believe that the prophetic declaration of Daniel that in the time of the end "Many shall run to and fro, and knowledge shall be increased," is now having its fulfillment. The signs of the times show us unmistakably that we are living in the "Time of the End." Hence we are to expect an increase of light and truth in these days.
Christians have long prayed the Lord to "Send by whom he would send," and now it becomes us to look for the answer to these many prayers.
When our Pilgrim fathers were in readiness for their departure from Leyden to this country in 1620, they kept a day of humiliation, fasting, and prayer. It was a most solemn and interesting occasion, and the devoted Robinson improved it in a most fitting manner, charging them to ever keep their minds open to conviction. We commend the following extract from his address, to all who may read this paper:—
"Brethren, we are now quickly to part from one another, and whether I may live to see you face to face on earth any more, the God of Heaven only knows; but whether the Lord hath appointed this or not, I charge you before God and his blessed angels, that you follow me no farther than you have seen me follow the Lord Jesus Christ. If God reveals anything to you by any other instrument, be as ready to receive it as ever you were to receive any truth by my ministry; for I am verily persuaded, I am very confident, that the Lord hath more truth yet to break forth out of his holy word. For my part, I cannot sufficiently bewail the condition of the reformed churches, who are come to a period in religion, and will go, at present, no farther than the instruments of their reformation. The Lutherans cannot be drawn to go beyond what Luther saw. Whatever part of his will our God revealed to Calvin, they would rather die than embrace; and the Calvinists, you see, stick fast where they were left by that great man of God, who yet saw not all things. This is a misery much to be lamented; for though they were burning and shining lights in their times, yet they penetrated not into the whole counsel of God; but were they now living, would be as willing to embrace farther light as that which they first received."

Remarks on the Prophecy of Joel.

By Uriah Smith

CHAPTER II.

VERSE 12. Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting and with weeping, and with mourning; 13; and rend your heart and not your garments, and turn unto the Lord your God; for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. 14. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God ?
In view of the coming of the day of the Lord described in the preceding verses, and the agencies which will come forth in swift and solemn array to execute God's will, the Lord now turns, through the prophet, to his people with an all-powerful appeal that they will turn unto him. "Turn ye even to me with all the heart." The day of the Lord is no ordinary day, and the preparation required to meet it is no ordinary preparation. It must be with all the heart. No half-way work will answer. The sense of sin which causes God's displeasure must be so great, and the work of contrition and repentance so deep, that it will cause fasting and weeping and mourning.
The heart must be rent and not the garment. Not that there would be anything improper in rending the garment, if that was a customary way of expressing grief at the time here brought to view. It was customary in Joel's day; hence it is used as a figure to enforce a lesson for this time. But in those outward forms, a great deal of hypocrisy might be used. Men might cease to anoint their heads and might put on sackcloth and appear to fast, when the heart was not in it; so they might rend their garments, and appear to mourn, when their hearts were not affected, and when all they did was to be seen of men. The Lord simply tells them here that the work must be genuine. There must be no hypocrisy here. The heart must be rent.
The inducement we have to return is then given; namely, the Lord is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. If the Lord was not very slow to anger, we should not long see the world going on as it is, its vast volume of aggravating crime, and outbreaking guilt, rolling and surging onward, threatening to engulf all. At some of the doings of multitudes of miscreants that walk the earth in human form, we can hardly refrain from the feelings which the disciples had when they asked the Lord if they should call fire down from heaven to consume them. But the Lord calmly waits; and Peter tells us why. He is it is for the purpose of salvation. 2 Pet. 3 : 15. He waits till the last soul who will do so has subscribed to the gracious terms of his salvation. Mercy then ceases to act by limitation, and there is no occasion for longer delay.
And the Lord repenteth him of the evil. Will he repent, or turn from his purpose of bringing in the great and terrible day of the Lord? By no means, that is as fixed a fact as the shining of to-morrow's sun. How then does he repent of the evil? He never repents in the sense of changing the attitude he bears toward sin. But we by our repentance, change our relation to him. His rule of action is declared in Jer. 18 : 6-10. When God's denunciations are out against sin, so long as we continue as a part of the company of sinners we are subjects of the threatened judgments; but when by reformation we put away our wrongs and seek his pardon, in our cases he repents or turns from the evil which would otherwise have come upon us, and we suffer it not. It is a promise to all who repent. So unwearied is his long-suffering, so great is his mercy.
The blessing promised: a meat offering and a drink offering unto the Lord your God; that is, such a blessing will be bestowed upon those who seek the Lord in the manner here described, that they will be able to render unto him acceptable worship. In Mal. 3 : 3, where the refining and purifying work of the cleansing of the heavenly sanctuary just before the great day of the Lord is brought to view, we read: "And he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness."
And when this offering in righteousness is presented by his people before the Lord; when they are enabled to offer that worship to him, in which his all-searching eye shall behold no trace of human imperfection; when his people shall throw open the door of their hearts and bring the Saviour in as a guest, to sup with them, and they with him, Rev. 3 : 20, then we may look for the windows of heaven to be opened and a blessing poured out that there shall not be room enough to receive it; Mal. 3 : 10; then may we expect the fulfillment of the promise, "Greater things than these shall he do, because I go to my Father." John 14 : 12.
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