Review and Herald, Vol. 49, No. 20. (5/17/1877)

Review and Herald

May 17, 1877

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · May 17, 1877

THE EUROPEAN SUNDAY.

By WM. PENNIMAN

Rev. Abel Stevens, LL. D., in a recent letter from Europe, published in the Central Christian Advocate, says:—

“Allow me to say something in this letter on the European Sabbath. The subject concerns you not a little in America, for the ‘Continental Sabbath’ is invading the United States at every point where the European emigration can control it. Its effects on morals, and especially on religion here, may well admonish you. Theoretically and practically the European Sunday is deplorable; at least as considered from our religious standpoint. As to Mormonism, you are aware that it universally esteems the Lord’s day a ‘festival,’ and what that means, in the nomenclature of popery, you need not be told. If the forenoon is partially devoted to religious services, the remainder of the day is a general holiday, and is devoted to recreation—in the villages, to dancing, and wine and beer drinking; in the cities, to the drama, balls, and all manner of festivities. Popery has never admitted the Jewish theory of the Sabbath, nor troubled its theological head about the divine substitution of Sunday for Saturday.

“Theoretically, the great Protestant reformers did not advance beyond Romanism on the subject. Both Luther and Calvin virtually taught that there is no divine authority for the observance of the Christian Sabbath, except so far as expediency may be considered of such authority. Christianity, they believed, had abolished the Jewish law on the subject, as it had on so many other ceremonial matters. This was Calvin’s teaching, and he believed it to be Paul’s. Calvin, however, believed thoroughly in the authority of the Christian magistrate to establish such religious order as expediency, that is to say, the convenience or necessities of public worship and popular morals, demanded. Hence, in his day, Sunday observance was somewhat strict in Geneva. But such a theoretical basis of the Sabbath could hardly be permanent, and, after the early rigor of the Calvinistic regime, in Switzerland, the day gradually became what it is generally in Europe, an occasion of some worship, but of more play. A Hampton lecturer has argued elaborately for this theory of the Christian Sabbath in England; and the late Rev. Mr. Bacon, of Orange, N. J., published a volume of lectures in favor of its adoption in America.

“We derive our notions of the day, through the English Puritans, from the Scotch reformers. John Knox was a student under Calvin, but he took good care not to establish the Continental Sunday in his own country. Scotland and New England, compared with Germany and Switzerland, show the relative moral influence of the two theories of the day.

“After extensive observation over most of Western Europe, I give it as my sober opinion, that (excepting in England) Sunday is the most viciously observed day of the whole week—that, in other words, the ‘Christian Sabbath’ is a moral evil, rather than a moral advantage. Of course among devout people it is indeed a blessing; but as most of these populations are not devout, the day is more abused than rightly used. I have spoken of it as theoretically considered here; this is what I have, summarily, to say of its practical observance. And it is obvious that its practical observance is the logical corollary of its theory.

“Practically, it is a day for not only dissipating festivity, but for many public uses. Elections are held upon it; public ‘shooting’ exercises; military reviews; state ceremonies. The theaters are generally open in the afternoon and the evening. The museum, public gardens, wine and beer-drinking resorts, appropriate it more than the churches. Religiously inclined people go to the churches in the morning, but even they to a great extent throng the pleasure resorts through the remainder of the day. You can imagine how such customs affect the people generally. Of course most of them spend the early church hours in dressing and preparing for the day, and go forth usually only in time for the gayeties of the remaining hours. Hence the churches are slightly attended, but the theaters, beer-gardens, and promenades are crowded. Concerts have usurped the interest of the people from worship nearly all over the continent, and the temples and clergy stand neglected, while music resounds through the cities and villages. Romanism almost alone commands congregations in the morning hours of worship, for Romanism is itself festive in its forms—its appliances of ceremony and music.

“One special effect of such a Sabbath is the almost general impossibility of the American and English Sunday-school. How can you expect to gather the children for religious instruction, on a day of such eclat and hilarity? Slowly the Sunday-school has been creeping into Switzerland and Germany, but it makes almost hopeless headway. The radical defect of the general Sabbath observance neutralizes almost everything truly religious; and the church thus defeated is responsible for its disability—it is self-defeated.

“I state the simple facts of the subject. They need no comment. Good men see and lament them, but they do not see how to rectify them. A great convention was held this year at Geneva, for a foundation of a better observance of Sunday; delegates were present from many parts of Europe; the Emperor of Germany was represented by one of his functionaries. But it was sad to witness the perplexity of these good men. They admired the British and American Sunday, but could not see how to introduce it into the Continental States. The most important, or, at least, most practical aim of their deliberations, was the securing of better laws for the exemption of railroad and similar workmen from labor on the day—that is to say, for their better enjoyment of its leisure, which means here its recreations.

“My friend, L. W. Bacon, who has resided in Europe some years, thus states the difficulties of the question:— ‘The hopelessness of the situation is summed up, to my mind, in this statement: There is no Sunday in Europe, because there is no Sunday-school; and there is no Sunday-school because there is no Sunday. Which end to begin at in order to get society out of so bad a tangle, is the question. Probably at both ends. I would love to have the Sunday-school of America follow up the noble plan that was set on foot some years ago by Mr. Woodruff, of Brooklyn, to endow the Protestant churches of Europe with a Sunday-school system on the American pattern. It would be a most ardent undertaking. It would be hard for the system to flourish at home, if it had all the ball-matches, the excursions by rail and steamer, the target-shootings, the election days, the public balls and concerts and theaters, and the family dinner-parties, running opposition to it on the same day. And it would be harder yet, if all the public schools kept in till dark on Saturday afternoons, and gave out extra lessons to be learned at home before Monday morning.

“I have had to warn my French, Swiss, and German friends that they never will have the American Sunday, unless they also introduce the American Saturday afternoon. Furthermore, if you will undertake this grand mission, you must make your account of difficulties of other sorts. You must expect actual flat opposition in a multitude of cases from the state-church pastors, who like to keep everything going in a slow, quiet way, and especially dislike to have laymen or women interfere with religious affairs. You must count on finding the whole Christian public in that inert condition which such a discipline would engender—unaccustomed to do anything for the church, even so much as to raise money to pay the minister. And instead of the abounding resources—books, songs, lesson-papers, and comments, and all the Sunday-school appliances that surround you at home—you must begin with a meager little repertory, mostly translated from the English.’

“I have said that the statement of these facts should suffice, without comment, to enforce their obvious lesson. That lesson, to American Christians, is, Guard sacredly your Sabbath! Whatever theory there may be, regarding the divine authority of the day, whatever the opinion of Calvin, or Luther, or Knox, respecting the substitution of Sunday for Saturday, most earnest Christians here envy your quiet, holy observance of the day: they admit that, on grounds of expediency, if none other, you have the true Christian style of its observance. Keep it if you would keep the life of your religion, and the life of your nation.

“In spite of all these discouragements let us not despair of Christianity in Europe. There are two remedies for this deplorable state of things—a revival of personal religion among the ‘masses,’ toward which I think there is a tendency; and ‘disestablishment,’ which must sooner or later come, as I have argued in previous letters. With the separation of church from the state, religion will necessarily come more under the control of the better classes of the people; popular religious activity will follow; church discipline will be established, evangelical life will increase, and individual religious opinion and conviction will define off a class of godly men who will ‘contend’ more effectively for the faith once delivered to the saints. Europe will then have a Christian Sabbath among its true Christians at least; and this will be a beginning of a better day for all its churches and people.”

The candor of the writer of the preceding seems unquestionable. It is very true that “popery has never troubled its theological head about the divine substitution of Sunday for Saturday.” It is equally true that the great mass of Protestant churches are as little troubled about it, since they are so closely allied to their mother. The great trouble is how to promote a better observance of Sunday.

The great Protestant reformers, Luther and Calvin, taught that there is no divine authority for the observance of the Christian Sabbath; yet many of their followers, notwithstanding this and the additional light of the Sabbath reform shining upon their path, cling tenaciously to this pet institution. John Wesley taught the perpetuity of the law, yet many of his followers contend that it is abolished, especially the law for the Sabbath.

The most important feature of Mr. Stevens’s letter is in regard to the great convention at Geneva. The most “practical aim” of their deliberations was the securing of “better laws,” etc. It is plain to be seen that legislation in some form is the only hope of the Sunday agitators. A convention in Chicago, another in Europe, aiming at legislation to effect this difficult problem.

“Guard sacredly your [Christian] Sabbath” is the motto of the hour among the leaders of the Sunday Reform. This is a remarkable sign of the times. The wide-spread recklessness in regard to the observance of “the Sunday” will urge on legislation, and thus the prophecy will be fulfilled.

WM. PENNIMAN.

ISRAEL, AND THE PROMISES TO THEM.

By D. W. Albert

As we are trying to hold up the claims of God’s holy law, our opponents often find it easiest to meet our arguments by resorting to derision, stigmatizing those who try to keep that law as Jews, or Israelites. A careful study of the Bible on this subject, we think, would be a good antidote for that kind of ridicule. Let us, then, briefly consider who are Israelites.

It is generally supposed that the term applies invariably to the natural descendants of Jacob, or more particularly to the lineage of Abraham, and that to them were promises made “that they should inherit the land,” or some particular country, which were, perhaps, fulfilled a long time ago. Paul, in discoursing upon this, says, “Neither because they are the seed of Abraham are they all children; but in Isaac shall thy seed be called.” That is, they which are the children of the flesh are not the children of God; but the children of the promise are counted for the seed. Rom. 9: 7, 8.

Jesus makes the same distinction in the 8th chapter of John. When he showed the doubting Jews how to become free, they replied, “We be Abraham’s seed, and were never in bondage to any man.” They understood not that he spoke of their freedom from sin. “Jesus saith unto them, If ye were Abraham’s children, ye would do the works of Abraham.” Verse 39.

He did not question their being the literal offspring of Abraham, for this he had just admitted. Verse 37. Again, Paul says, “For he is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.” Rom. 2: 28, 29. This is directly to the point, and leaves no room for any quibbling.

This is the import of the language of John the Baptist, addressed to the Pharisees

and Sadducees: “And think not to say within yourselves, We have Abraham to our father; for I say unto you that God is able of these stones to raise up children unto Abraham.” Matt. 3: 9. The Pharisees and Sadducees felt secure. They did not understand God’s wise plan, which admits all the faithful ones to the fold of Israel, while it excludes the self-righteous and hypocrites, though they be of the natural seed. Well did they know that to Israel were the promises made. Of Israel was it affirmed by the Lord, “For thou art a holy people unto the Lord thy God. The Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth.” Deut. 7: 6.

But some one will say, Are we, who are Gentiles by nature, to be grafted into the Israelitish family? We answer unhesitatingly, Yes. Show me one promise of a good reward in the future offered to any outside the fold of Israel. This brings us to the question. How shall we be grafted in? Let Paul answer: “For if the first-fruit be holy, the lump is also holy; and if the root be holy, so are the branches. And if some of the branches be broken off, and thou being a wild olive tree wert grafted in among them, and with them partakest of the root and fatness of the olive tree, boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be grafted in. Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear; for if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God; on them which fell, severity; but toward thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off. And they also, if they abide not still in unbelief, shall be grafted in; for God is able to graft them in again. “For if thou wert cut out of the olive tree which is wild by nature, and wert grafted contrary to nature into a good olive tree; how much more shall these, which be the natural branches, be grafted into their own olive tree? For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits, that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. [Into the fold of Israel.] And so all Israel shall be saved; as it is written, There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob.” Rom. 11: 16–26.

Would that those who boast so much these days against the branches could only see their near-sightedness. Have we been adopted into this royal family? Then are we Abraham’s seed, and heirs according to the promise. Gal. 3: 29; Eph. 3: 6. Again we ask, Who are Israelites? The answer is, “To whom pertaineth the adoption and the glory, and the covenants, and the giving of the law, and the service of God, and the promises.” Rom. 9: 4. Who, then, would not be an Israelite indeed, though a scoffing world deride?

But let us briefly notice what are the promises. All along we find associated with the good name of Israel the promise of heirship. This is true, not only of the Old Testament, but of the New as well. “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” Gal. 3: 29. Thus we find that in this Christian dispensation, there is still an opportunity, or, rather, inducement, held out to become Abraham’s seed, which will secure to us an heirship to the promised possession. Now, if we can tell what that promise embraces, we certainly can tell what the New Testament writers, as well as the writers of the Old, ever hold out as an inducement to the weary, persecuted pilgrim here in this present world.

Paul says, “Now to Abraham and his seed were the promises made. He saith not, and to seeds, as of many; but as of one. And to thy seed, which is Christ.” Gal. 3: 16. Here Paul’s comments give us an infallible guide to the promise in question. Turning to the book of Genesis, we find the very words commented upon by Paul. “And the Lord appeared unto Abram, and said, Unto thy seed will I give this land.” Gen. 12: 7. The Lord afterward renewed his promise to Abram, and it is always the “land.” Nowhere can I find that he promised him an inheritance beyond the bounds of space and time. Thus we read again: “For all the land which thou seest, to thee will I give it, and to thy seed forever.” Gen. 13: 15. “And I will stablish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.” Gen. 17: 7, 8.

Paul still points forward to the future for the fulfillment of this promise. In his letter to the Hebrews, he says, “By faith Abraham, when he was called to go out into a place which he should afterward receive for an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise.” Heb. 11: 8, 9. But he received not the promise. Verse 39. He looked forward to the same time to which Paul looked, and to which all the saints in all ages of the world have looked, namely, the time of the restoration of Israel, the time when the city of God shall come down. Verse 10. See also Heb. 13: 14. But that will not take place until after the Lord comes. Rev. 3: 12; 21: 2.

The disciples of Jesus who walked and talked with him daily, and were familiar with his teachings, held no different views, but looked forward with anticipation and hope to the time of the restoration of Israel. Thus we find that the last question we have any account of their asking Jesus before his ascension was, “Lord, wilt thou at this time restore again the kingdom to Israel?” Acts 1: 6. There was no question in their minds as to whether the kingdom would be restored, or as to whether Jesus was the one who would restore it. The question was concerning the time when it should be accomplished.

But we will notice more particularly what the promises are, concerning the restoration of Israel. Jeremiah speaks on this subject as follows: “In those days, and at that time will I cause the branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely; and this is the name wherewith she shall be called, The Lord, our Righteousness. For thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel.” Jer. 33: 15–17. Again, “Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely; and this is his name whereby he shall be called: The Lord our Righteousness.” Jer. 23: 5, 6. Note, 1. This Branch refers to Christ. Isa. 11: 1–4. Luke 1: 32, 33. 2. The promise points forward to the time when Israel shall be restored, “and shall dwell safely.” 3. The place promised for their reign is here in the earth.

We further notice that to their reign there shall be no end. Dan. 7: 27; 2: 44; Isa. 45: 17, 18; Ps. 89: 29, 36. Pointing forward to this time, and speaking of the things to transpire then, the Lord says, “A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes; and ye shall keep my judgments, and do them. And ye shall dwell in the land that I gave to your fathers; and ye shall be my people, and I will be your God.” Eze. 36: 26–28.

God, foreseeing our dullness to apprehend his meaning and understand that he is pointing forward beyond the resurrection as to the time of the restoration of Israel, speaks so plainly that it seems as though he could not be misunderstood. This is his language:— “Therefore prophesy and say unto them, Thus saith the Lord God: Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, and shall put my spirit in you, and ye shall live, and I shall place you in your own land. Then shall ye know that I the Lord have spoken it, and performed it saith the Lord.” Eze. 37: 12–14.

Glorious time! When shall the glad day dawn? Do we realize that it is so near? D. W. ALBERT.

Union Ridge, Iowa.

I AM GOING THERE.

By Golden Censer

The city of my home is wondrous bright, Resplendent ever, it hath no night. It is filled with God, and he is its light— I see it from afar. I've a mansion fair in that city blest, A home where the wicked no more molest; Where the weary pilgrim at last shall rest— And I am going there.

In their robes triumphal of spotless white, With their victor crowns of dazzling light, Refulgent in the day that knows no night— I see them from afar. The glorified saints in their beauty shall stand, The myriad host of the ransomed band, Going to that city from every land— And I am going there.

The bells are ringing in yon high dome, Away over Jordan's misty gloom; They are chiming the pilgrim's welcome home— I hear them from afar. And Jesus, my Saviour, bids me come, “In my Father's house,” says he, “there's room” For all his ransomed ones a home— And I am going there.

Oh! fair is that New Jerusalem, Its walls and towers and portals gleam With flaming gems that never grow dim— I see them from afar. I am nearing and nearing that city sublime, By the rapid whirl of the wheels of time, Borne on to my home in that radiant clime— And I shall soon be there. —Golden Censer.

LOOK UP.

By S. H. Durland

“And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh.” Luke 21: 28.

Seventh-day Adventists have believed in, and been talking of, the soon coming of Christ for the past quarter of a century; and in connection with this, we claim to have the last warning message to deliver to this world before this great event takes place. On every hand, we notice events that are fulfilling prophecy, and sounding the warning in our ears, The Lord is coming. Oh! how these things should arouse God’s people to action!

For some years we have been watching the countries of the Old World, believing that they have been acting a great part in the fulfilling of the prophecies of Dan. 11. We have so far seen that all has been fulfilled but what is contained in the last verse, and events that may lead to the speedy fulfillment of the remainder are taking place before our eyes. The prophet says that after this is fulfilled Michael shall stand up, “the great Prince which standeth for the children of thy people.” Do we not see the signs thickening around us? and can we see these things without asking ourselves, Are we ready? and have we done what the Lord has required us to do?

We can hear the cry of peace and safety on every hand. Only last week I heard a prominent minister, while discoursing on the effects of infidelity, say that the world was better to-day than it had been in the past, and the great millennium would soon be ushered in. Oh! what a deception Satan is palming off upon the people to lull them to sleep! The apostle Paul gives us words that we should heed at this time: “Therefore let us not sleep as do others; but let us watch and be sober.” 1 Thess. 5:6.

It seems to me that we have arrived at a time when we can feel that we shall soon see the object of our hope, and that the time to work for our fellow-men is very, very, short. Are we working as earnestly, and have we as much faith, as those who bore a part in the great advent movement in 1844? While the churches are being lulled to sleep by the peace and safety cry, and scoffers still continue to scoff, God’s people should look up; for they will soon be delivered. The apostle says, “But if any man draw back, my soul shall have no pleasure in him.” Fearful words! While some believe to the saving of the soul, others doubt the work of God in the present message, become impatient, cast away their confidence in the way the Lord has led his people, and give up their experience as the work of man or of Satan, and draw back toward perdition.

The apostle continues, as he speaks in behalf of the faithful: “But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.” These words are the language of saving faith. Having sufficient evidence that God had led them out from the world, and from a fallen church, to wait for his Son from Heaven, they stand fast. They see the golden chain of truth, illustrated by the three messages of Rev. 14: 6-12, which explains and harmonizes the past, gives certainty to the present, and lights up the future; and joyfully they embrace it. Of these, it can truly be said, “Here is the patience of the saints; here are they that keep the commandments of God, and have the faith of Jesus.” S. H. DURLAND.

Sigourney, Iowa.

THE WEAPONS AND WARFARE OF GOD'S PEOPLE.

By M. A. Whalen

“For the weapons of our warfare are not carnal, but mighty through God, to the pulling down of strong holds.”

Here is a declaration from the word of God, which is indeed precious to the soul striving against sin. It is an assurance of help from the mighty God, when in sharp conflict with the enemy such a sense of our own weakness comes upon us as almost to overwhelm. Then it is that we need to know from whom our help cometh.

The Lord says, Go forth to the battle; and he also says, Here are weapons; take them, and wield them in my might; and victory shall be yours. Why not believe him, and take him at his word, instead of looking to our own weakness? Can’t we believe he is mighty to save? Let us prove him, and see if he is not able to keep that which is committed to his care. Satan and his whole host may stand in our path, but be assured he will fall back when he sees a child of God advancing clad in the armor and strength of the Lord.

A description of this armor you will find in Ephesians, 6th chap. It clothes the Christian from head to foot; and when it is all on, the thrusts of the enemy are not felt. His darts fall harmless at the feet. But if any part is removed, and the strength in God is lost, the sleepless, cunning eye of the enemy quickly detects it.

He knows just how, when, and where it was lost, and is right there to rob us of victory. O thou cruel, wicked foe! none but God can prevail against thee, and deliver out of thy hands.

This warfare is not after the flesh, and much wisdom is needed from Him who has promised to give liberally, to know just how to carry it on successfully. How many ways and means the enemy devises by which he may reach the soul, to effect its certain destruction! Would to God we could realize these things more fully, and flee to Him who has promised to be a refuge and strong hold in time of trouble. The time has fully come when we should know just where and how we stand in this warfare, whether we are warring after the flesh or the spirit; whether we are gaining victories or losing.

Child of God, are you girded with the armor? Are you ever on the alert, watching in the darkness for the advancing foe, and stimulating those around you to more earnest action, strengthening the weak, binding up the wounded? Or are you fainting, dying, from the wounds of the enemy, with eyes so blinded and ears so deafened with the smoke and noise of the conflict that you cannot discern the form of the Captain, cannot hear his voice of command as it comes down the line? If this is the case, let me entreat you to arouse in the strength of Israel’s God; for he it is that is leading forth his people to certain victory, when every faithful, struggling soul will be delivered. Rest, sweet rest, and glorious, unending life in the beautiful new earth will be their portion. God help us to be there. M. A. WHALEN.

REPAIR THE BREACH.

By J. M. Gallemore

The heads or leaders of the people of God are spoken of in the Bible as “principals of the flock,” “watchmen,” “prophets,” etc. Against a very large class of these there is a terrible threatening in the word of God. It is against that class who “are at ease in Zion,” who “cry peace when there is no peace,” who “prophesy out of their own hearts,” and not from God’s word, who “follow their own spirit,” and not the teachings of God’s word, and who “have not gone up into the gaps, neither made up the hedge for the house of Israel to stand in the battle in the day of the Lord,” that this threatening comes.

This class of teachers are unable to see that God’s people, to be able to stand in the last day, must be free from error, free from sin, and that the “hedge” for “the house of Israel to stand in the battle in the day of the Lord” must be made up. They “have not gone up into the gaps, neither made up the hedge.” And because they have not done these things, the hand of the Lord is to be upon them, and they are not to be in the assembly of God’s people. Now, are there those who would like to know of this neglected work; of this “hedge” to be made up, in order that the people of God may stand in the last day? If so we will tell them. This “hedge,” the defense of God’s people, is the Law of God. The “breach” to be repaired is in God’s law. The Lord says, repair the “breach,” “build up the waste places,” etc.

God’s professed people have not gone up into the gaps to repair this breach. The wall has been daubed, but the mortar is “untempered” and we have God’s word that it shall not stand. God’s law is broken, the fourth commandment is disregarded, and the breach is filled up with Sunday, an invention of the “Man of Sin,” who presumes to change God’s law. But God does not ask for substitutes; he asks for his own—his own hallowed Sabbath day, not that which is the invention of man. This way of repairing the breach he does not approve of; he wants no such work; it will not do for the people of God to stand in at the day of the Lord—that “wall” is not a defense. The Lord says he will accomplish his work upon it, and upon them that have “daubed” it.

Here is a work for the people of God. The “breach” they must repair. The Lord calls upon them to do it. They have a great work to do, and have no time to spare. The great day that shall try every man’s work is nigh. As it was in the days of Noah, so it is now. God has a message going forth to the world prior to its destruction. Connected with this message is this great work of repairing the breach.

Says the prophet, addressing himself to the people of this time, “Cry aloud, spare not, show my people their transgression.” The transgression that is here referred to is the violation of God’s law in disregarding the fourth commandment, which enjoins the keeping of God’s Sabbath—not the Sabbath of the “Man of Sin.” The people of God must now choose whom they will serve, God or Belial. True it is that good men have died in the observance of this substitute Sabbath, but it will not do in this enlightened day and age; that “wall” will not do to stand by in the day of the Lord; it will not do now when the “salvation of the Lord is near to be revealed,” and his “righteousness to be established.” “The times of this ignorance God winked at, but now he commandeth all men to repent.” Repent of what? The transgression of his law, which is sin.

Every transgression of his law is sin, either wilful or ignorant. This is a part of God’s law: “Remember the Sabbath day to keep it holy.” “The Seventh day is the Sabbath.” God has no other Sabbath. The Bible knows no other. Boastful Protestants, you who profess to take the Bible as your guide, where do you stand? Are you keeping the commandments of God, or are you following the traditions of men? What think you about the “breach” which the Lord says must be repaired?

J. M. GALLEMORE.

BOOKS: THEIR INFLUENCE AND POWER.

By John Hall

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 counselors, 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 in 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 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 an immense attractiveness about books.

The Lord enjoined that the Hebrew king when he came to wield his sceptre should with his own hand, write out a book, and keep it by him, that it might instruct him in his royal duties, and guard and warn him against the temptations of his station. God himself made communications to man, and it pleased him at length to put them in the form of a book. When Jesus was here on the earth he went into the synagogue on the Sabbath-day, as his custom was, and the book was offered to him, and he read, and he was pleased to speak out of the book. Infinite wisdom! Incarnate love! The Son of God himself condescending to speak to men from the wisdom of a book!

When he left the world he made provision for another book, to be given to mankind through his servants, and so we have the New Testament; and by the book he is continuing to teach men. By the book he will continue to teach men, we believe, until the trump of the archangel shall sound, and the Son of God shall come again in his glory.

“For ever, O Lord, thy word is settled in heaven,” and for ever that word is settled to be the instructor and the guide of men on the earth. If men will not hear Moses and the prophets, if men will not believe the testimony to the spiritual and eternal world, that is borne in the book, neither will they be persuaded, all that spiritualism says to the contrary notwithstanding, though one rose from the dead. —REV. JOHN HALL, D.D., in the Illustrated Christian Weekly.

“THIS WASTE.”

By Frank Starr

STRANGE as it is, there are yet to be found those who complain of waste of means in the promulgation of the gospel—useless outlay of money, even in its closing work—the proclamation of the third angel’s message. If the giving of property for the cause of Christ and to extend the truth to the nations is a waste of means, it has been common ever since the feet of the Master were anointed with the costly ointment. Judas said that was wasted. No doubt he criticised the whole proceedings. “Three hundred pence spent uselessly!” Ten times as much as the Lord himself was worth to Judas, for he bartered him away for thirty. “Why was this waste of money?”

Judas thought this ought to have been given to the poor. Well, Judas’ argument is in circulation yet. “If you have any thing to donate, there are multitudes of needy poor; give it to them.” We learn, however, that Judas’ plausible reasoning was prompted by selfishness. He wanted the money saved for poor Judas. Let us see where this reasoning will lead us to. Suppose we save the money we were to give to the Lord for the poor. To whom shall we give it? We reason thus: Charity begins at home. Times are hard with us too; we are poor enough, so we will save it for poor self. We should remember the poor. The Lord said, “Ye may do them good.” This will be done by the proclamation of this message; and it has connected with it, the health reform, which, if lived out, is worth far more pecuniarily than an annual gift of two gold eagles to any poor family.

Why complain of useless expenditure of means in the erection of substantial buildings in which to carry on the work of God? Why not feel as David did? No sooner had the Lord given him rest from his enemies than he began to think of erecting a temple for the Lord, to take the place of the curtains which had so long sheltered the sacred ark. He commences to prepare for its erection, and after a quarter of a century he has the sum of not less than forty-five million dollars in gold and silver, of his own proper goods, which he cheerfully donates. Do not get the idea that this was merely a dying bequest. In the prime of life this man after God’s own heart began to lay by for this very purpose. Was this a waste of means?

Why complain of money’s being spent in sending missionaries to different parts of the earth, to seek for those who will listen to the truth? These messengers are now running to and fro it is true; but soon the scene will change. From sea to sea, and from the north even to the east, shall men wander, starving for the truth. They shall run to and fro to seek the word of the Lord, and shall not find it. From the Atlantic to the Pacific, and from the Pacific to the Atlantic, they travel, to hear the truth explained, but it is too late. Mercy’s door has closed. That fearful time is not far distant. Then will be heard the bitter wail of the unfaithful servant as he flings to the moles and bats that which he had so long reserved, fearing to give it to the cause of God, lest it should be wasted. That very means might have sent the truth to those famished souls; but now it is too late. Let us take warning. FRANK STARR.

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