Review and Herald, Vol. 47, No. 1.
FAITH AND WORKS,Page 1
Earlier text: FAITH AND WORKS,“EQUAL TO THE ANGELS!”
By D. T. Taylor
Equal to the angels! Fellow-mortal, Christian soldier, Ye who from day to day are striving still your flesh And will to mortify, and do those things which please Thy Maker, and in his sight to stand approved— Didst thou ever dwell upon the glory of that promise— That man, poor fallen man, who, sunk in sin so low, Incarnate, suffering Deity alone could save, May, by repentance, faith and holiness, through Christ, Be counted worthy to obtain the world to come, To die no more, but to enjoy his Maker’s favor, And to the angels, who around the throne in glory stand, Be equal made? Created are the angels, But of power exceeding far the sons of men. Once when the Assyrian king the hosts of Israel Sorely pressed, a mighty angel to the rescue came, And in one night vast numbers slew of warriors brave; They fell beneath his arm like reeds before the whirlwind’s power. And oft in apostolic age, when Christ’s Ambassadors by wicked men were imprisoned, angels, Sent by God, their prison doors wide open threw, And sent them forth again to tell mankind the words of life. And e’en the matchless Son of God, when suffering in the flesh The last, the fierce vindictive rage of hell’s dark prince, Was, by an angel’s strength, still stronger made. But chief By him, who God’s Apocalypse wrote, have we on record Mighty deeds performed by angels bright, who stand Before the Omnipotent, and wait his high command. But time would fail to sing of all—of him, who thought Himself with Satan equal to dispute, yet still No railing accusation ’gainst him durst he bring, (Christian, a lesson learn) but said, “The Lord rebuke thee”— Of him, who skill and understanding gave the “man beloved,” That he should far down the future see, and know When came the end—of him, who rolled away the stone That closed the sepulchre of the Crucified, Before whose lightning glance the keepers shook, and seeming died— Of him, who cried, “Oh, who to ope the sealed book is worthy?” Of those, who power have to hold the symbolic winds, That naught should hurt the earth or sea, until another Of the angelic host shall, with the Spirit, seal The servants of the living God, and thus complete The number of his saints—of those, to whom are given The seven trumpets, which bring on earth’s inhabitants Such awful woes—of him, who in mid-heaven cries, “Fear God, and to him glory give; for now is come His Judgment Hour”—of him, who will, with solemn oath, Proclaim the End of Time—of him, who’ll reap the earth— Of those, who’ll gather God’s elect—of him, who, girt With high commission, Satan binds, to roam no more Till ends the promised, long Millennial Reign Of Christ and all his saints—great day of God Almighty! With whom, a day a thousand years, a thousand years a day. Such are the angels; such, as thou hast seen, their power. And though to them ’tis given, to pour upon the guilty Vials filled with wrath, yet oft their message is of peace On earth, good will to men. With lofty intellect Endowed, eclipsed by none but Him who formed them; With power and wisdom gifted next to him to whom All power in Heaven and earth is given; happy and fit They are to wait upon the Eternal One, and execute His dread commands. His will obeyed, they take their harps And sing his praise. The courts of Heaven ever ring And echo to their lofty, boundless song— “Holy, holy, holy! evermore; Lord God Almighty!” Oh, the amazing love of God’s dear Son! Every saint In faith that died, and who believing live when sounds The “trump of wondrous melody,” immortal shall be made, And equal to the angels; in song almost superior. Ye suffering saints, rejoice, fresh courage take; for ye, On the right hand of bliss shall stand, And with your golden harps shall sing the rich new song— Song which around the throne of God was never heard before, Song of redeeming love, song which the angels cannot sing; For they were ne’er redeemed! The happy day is rolling on, When ev’ry promise sweet, which he whose word can never fail Hath made to those who live the Christian here, shall be fulfill’d. All prophecy is history now, save that which close Upon the knell of time will come to pass, and that Which still remains for after years, when time is gone, Some prophecies, revealed by holy bards, Have tarried long; so long, that many wag the head, And, taunting, ask, “When will they come?” They’ll ask no more, Nor mock; for the reproach of prophecy will soon Be wiped away, and every word of God found true. O fellow-mortal, listen to the solemn warnings Of the Book of Truth, the Lamp of God, which never shone, Till now, with such a luster bright upon the path Of time. O, to your Maker be ye reconciled, Ere with the Godhead’s burden he bow the heavens down, And come in awful pomp, to sweep into oblivion’s shade The wicked who his words despise. Methinks His retinue on high is now already marshal’d, And but wait the bidding of their King, to come with him To earth, to cleanse by fire this now rebellious world, His usurped kingdom; rescue and redeem the fair possession He with his own blood hath purchased—the field, which, For the treasure’s sake, the church, he bought, his life the price, And make it, in his time, all beautiful again, And give it to his saints. For he has said, that earth His footstool is, and that the place of his feet He will make glorious. Happy! aye, thrice happy, them, Who waiting, watching, ready stand to meet their Lord. Their ravished eyes shall see the King in all his beauty, And behold the land which now, methinks, is not far off. Christian, thy Master’s coming soon; coming to crown His suffering church, now militant, and bid her welcome To her long, long happy home. O still fight on the fight of faith, And on eternal life lay hold. To Jesus look, The Author of thy faith and soon to be its Finisher: He’ll robe in glory bright who his appearing love, Who’re counted worthy to obtain the world to come, And resurrection out from ’mong the wicked dead, And reign forevermore, joint heirs with Jesus Christ, Of God and immortality; never, as here, To part hopeless of meeting soon; and never again to die. The endless years will come and go eternally, And find them happy still; and, to the mighty angels Who their homage pay to Him who sits in glory On the great white royal throne, be equal made. —D. T. Taylor. Do your own work! No other can do it for you. The conflict intensifies as the age’s end approaches. It is the last age of sin’s reign on the earth. The sinful church rages, and his dragon voice roars hideously. His day of doom is fast nearing. Men may well be alarmed at his fury and power, but God is not alarmed. God’s hour of eternal victory cometh. The storm will end in glorious, ceaseless calm. All that sin has disjointed and marred shall return sweetly into its assigned place, and be restored to its old-time beauty. The conqueror shall rest from toil, and wear the laurels of the hard-won fight.—D. T. Taylor. A MIGHTY conflict is in progress. It is the war of the centuries, between truth and falsehood, holiness and sin, good and evil, God and the devil. This conflict deepens. There is not a soul on earth who does not bear a part in it. Each and every one is for or against: neutral positions in this war, there are none. He or she that is idle is against God, and to be against him is to be in peril of irretrievable loss; for Jehovah will at last certainly win. There is so much to do, and so short a time in which to do it, that to do nothing is a crime of the deepest dye. Besides, to sit down and sit still is personally perilous. Resist, or be swept away. All may, and should, work. Wisdom cries, Work well. Some can do much; others, but little; each can do something; all can do more than they dream. Mankind are treading the verge of a wonderful age. Mighty foes heave and toss society. Mighty activities accelerate its masses to a pitch of speed as absolutely headlong. Rest or calm there is none. Hurry, hurry, haste, haste, goads on all men. A trumpet-call sounds, “To arms!” Under a blood-stained banner, or beneath a black flag, all are ranging. What are you doing? Where is your place? Come out of your hiding, come into the light. Report for active service. You are wanted in the King’s grand army. Cling to the evil, and you will go down in the swift-coming struggle. Awake! Bestir yourself! Fold not your arms in lazy lock! At the foe! Dare to do right, dare to be true! The Sunday Question in Detroit.
W. L. Kingsley, in the N. Y. Independent of Dec. 16, 1875, gives the following account of the recent election in Detroit, the significant moral of which is, Maintain Sunday though you join hands with Roman Catholics to do it:— The city of Detroit, Mich., containing over a hundred thousand citizens, has just been stirred to its depths by the canvass for an election, as it has not been since the battle of Gettysburg. The election was only for municipal officers, but the fact that it involved a contest for principle and the fact that this same battle has been fought recently in New York, and is soon to be fought in every city in the country, gives it an importance over any, even of the State elections. The fight was really over the question whether this hard-working American people shall continue to have the privilege of a quiet rest-day once in the week. The fight in Detroit came about in this wise:— In Michigan, as in all the States of the Union, with the exception of Louisiana, they have always had a “Sunday Law.” Under it, drinking saloons, dance houses, and theaters could be shut up on the first day of the week. This law of late had not been enforced with rigor, and it was supposed by some that the people of Detroit would not be particularly disturbed if its provisions were ignored. At the last session of the Michigan legislature a law was passed on the subject of saloons, which seemed to give permission to the common councils of cities to disregard the Sunday law, and to license lager-beer saloons, theaters, etc., to keep open house on Sunday. It should be said here that it is strenuously denied that this is the fair construction of this recent law. At any rate, if there is a grant of any such permission, it is only to be found in a very ambiguous parenthesis. However, the Detroit common council undertook last summer, under the shadow of this parenthesis, to license the liquor-dealers to open their houses on Sunday. The mayor, an old Scotchman, at once vetoed the bill. The common council then tried to pass it over his head, but failed. At this time, a member of the common council, a young man of wealth, Mr. Thompson, who had recently returned from Europe, in a speech said that he had had opportunities during his travels “such as ordinary Americans had not enjoyed,” of seeing what a Continental Sunday is; and he declared that for himself, he thought he was serving God as well Sunday afternoon “sitting under God’s green trees and drinking lager-beer” as when he went to church on Sunday morning. All Detroit was stirred, and under the excitement the saloons and beer-gardens were shut up. This fall there was to be an election of a mayor. Mr. Thompson, by the use of money, as is said, captured the primary meetings of his party, and received the regular Republican nomination, with the avowed object of securing this privilege for the liquor-sellers, contrary, as is supposed by most persons, to the Sunday law of the State. At once eight hundred prominent Republicans announced in the Detroit Tribune that in the approaching election they would not be bound by party ties, and called upon all friends of “law and order” to throw their votes for the candidate of the Democratic party, Mr. Lewis, who happens to be a man of high respectability in business and social circles, yet a Roman Catholic. At once a “law-and-order” party was formed, composed of both Republicans and Democrats, and the excitement grew still more intense. On the one side, the “law-and-order” party were charged with bigotry and with seeking to unite church and State. On the other, it is claimed that a “rest-day” is one of the ancient institutions of the country, of inestimable importance to the people. It is insisted by large numbers of persons who do not profess to be religious that Sunday is protected by law not on religious grounds at all, any more than the institution of marriage is protected on religious grounds. They say that, like marriage, Sunday is protected, and a rest-day is secured to the laboring man, on the ground of its necessity and its advancement of the public good. The French, in the time of the Revolution, appointed a rest-day on every tenth day; and it proved not to be enough. Petitions came up for a change, and the National Convention actually felt obliged to interpose a “half-rest-day” between every decade—making the rest-day really just about one day in seven. But it is not necessary to give the arguments pro and con. The significant thing is that there have been great political meetings, at which people of every faith and no faith have declared in the most impassioned way their attachment to the day—not on religious grounds, but because they need it and feel that they must be protected in the enjoyment of it; and they have been applauded to the echo. We remember in New York that famous petition published in all the city papers a little while ago, signed by so many of the solid men of New York, with such significant names appended as that of Mr. Wallack, in which they declare their sense of the importance of preserving Sunday as one of the ancient institutions of our fathers, especially conducive to the public good. It will be found that this same feeling is widespread throughout the country to-day; not only among religious people—Protestant and Roman Catholic—but even among non-religious people, to an extent which will surprise mere politicians. To them and to all persons interested we commend the study of the recent canvass in the city of Detroit, and especial attention to the overwhelming majority which the “law and order” and Sunday ticket obtained. REVIEW OF ELD. STORR.
By A. Smith
We have received from Bro. A. Smith, of Ottawa Co., Mich., a review of one Eld. Storr, on the Sabbath question. It is too lengthy for one paper, and we conclude it will be of more interest to the reader to cut it up by subjects, and give a portion each week. The first division we will entitle Soon after Eld. Frisbie finished his labors at Hudsonville, Mich., Eld. Storr (Baptist) preached a sermon at that place against the Sabbath of the decalogue, and endeavored to show that it has been superseded by the so-called Christian Sabbath. I had the privilege of being present and taking notes. He took, for his text, Gal. 4:9-11, and in the course of his remarks made the following points of interest, which I have endeavored to answer:— Eld. Storr: “The disciples were taught by Judaizing teachers to observe times, and laws, and ceremonies; and those who now teach the observance of the Jewish Sabbath commit the same error; they detract from the glory of Christ in the redemption of man. The tenth verse doubtless refers to the weekly Sabbath.” Ans. In the former dispensation there were two laws, one of which was written upon stone by the finger of God, and placed within the ark (see Ex. 31:18; 25:16, 21), a copy of which was afterward to be written in the hearts of believers when the earthly ministration should have ceased and the heavenly ministration begun. See Heb. 8:10; and chapter 9. The other was the law of types and shadows pertaining to the earthly ministration, and was binding only till Christ came, to whose cross it was nailed. See Eph. 2:14, 15; Col. 2:14. This law of types and shadows was written by Moses in a book and placed in the side of the ark. Deut. 31:26. Some, in Paul’s time, taught that it was still binding upon Christians; see Acts 15:1, 5; Gal. 2:11-14; but against this error Paul bore a decided testimony. Of the moral law, however, he declared that we do not make it void through faith, but rather that we so establish it. Rom. 3:31. Mr. S—— calls the Sabbath a Jewish institution, whereas, in the Bible it is called the “Sabbath of the Lord,” &c. Ex. 20:10; Lev. 23:3; Neh. 9:14; Isa. 58:13. Is it not an insult to the Author of the Sabbath thus to debase it? The term “Jewish Sabbath” is not in the Bible. If the tenth verse in his text refers, as he says, to the weekly Sabbath, how can people keep Sunday as such without also observing days, and hence coming under the ban of the apostle? We think that the term “days” in that verse refers to the ceremonial Sabbaths of the first covenant. See Col. 2:16; Lev. 23:32; 25:8; also Clarke’s Commentary on Col. 2:16. Mr. S—— next affirmed that the Sabbath was instituted in Eden; and that, though there is no positive mention of it afterward till after the exode, he believes it was faithfully kept as a memorial of creation till that time. To this we respond, Amen! We heartily indorse the statement. Eld. S——: “At the giving of the law from Sinai, the Sabbath law was incorporated with the ten commandments for a specific purpose; it was thence to be observed as a memorial of the deliverance of Israel from Egyptian bondage.” Deut. 5:15. Ans. For the same reason God commanded his people to be merciful to the stranger, the widow, and the bondman; and to be just in weights and measures. See Deut. 15:14, 15; 24:17, 18; Lev. 19:35–37. The Israelites had been slaves in Egypt, and as such could not keep the Sabbath properly, nor observe the laws of justice and mercy; but now they were free, and God held them responsible. He directed them to call to mind their former servitude by way of contrast with their present condition, as an incentive to virtue. THE LORD’S RULE OF FORGIVENESS.
By James White
Matt. 18:21, 22: “Then came Peter 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.” The doctrine of Christ touching forgiveness is made exceedingly clear in the New Testament, both by plain declarations from his lips, and also by illustration. In the model prayer of Jesus, called the Lord’s prayer, he states the measure of Christian forgiveness in these words: “Forgive us our debts as we forgive our debtors.” Matt. 6:12. And at the very close of this prayer he adds: “For if ye forgive men their trespasses, your Heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.” Verses 14, 15. The Lord’s rule of forgiveness is liberal and just. Do sinful men desire forgiveness of their Lord? And do they long to share his pardoning love? Then let them as earnestly cherish feelings of forgiveness toward those who repent of injuries done to them. But the standard of forbearance and forgiveness with many is as far below the rule of Christ as was Peter’s. After listening to impressive words from his Lord, calculated to inspire in his ardent heart feelings of liberality and love to his brethren, he inquires if he should forgive his brother who should sin against him until seven times. Peter doubtless regarded seven times a great tax upon his patience, forgiveness, and love. But the Lord’s rule is reached only by multiplying poor Peter’s stingy sum by the number seventy. Seventy times seven would be the liberal sum of four hundred and ninety. And if we fall as far below the Lord’s standard as did Peter, and if Christ’s pardoning love to us is proportionate to our want of forbearance and love to the brotherhood, then we are minus the abounding grace and love of Christ in our hearts just sixty-nine seventieths of what we might share and enjoy, if we would cherish the same spirit of forbearance, forgiveness, and love toward our brethren, that we wish the Lord to manifest toward us. But the climax of instruction and illustration of the subject of forgiveness is yet to come, as set forth in the parable of the Matt. 18:23–35: “Therefore is the kingdom of Heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down and worshiped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.” “But the same servant went out, and found one of his fellow-servants, which owed him an hundred pence; and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow-servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not; but went and cast him into prison, till he should pay the debt. So when his fellow-servants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me. Shouldst not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my Heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.” Before commenting upon this parable, we wish to state that Christ uses parables for the more clear and forcible elucidation of divine truth. He takes the facts within our knowledge which will best illustrate his subjects. And while it may be conceded that all parts of a parable do not apply to the subject with equal adaptation and force, it is urged that the parables of Christ were selected in wisdom infinite, and that they properly represent the leading features of his subjects. It will not do to charge Christ with dealing in overdrawn illustrations. None of his figures are stronger than the facts illustrated by them. This leads us to notice the several points in the parable:— 1. The king who forgave his servant ten thousand talents, represents our merciful Lord and his pardoning grace. The value of ten thousand talents is between nine and ten millions of dollars! A brilliant transaction this, between our adorable Redeemer and the poor, lost sinner, properly illustrated by millions of gold coin! It is not, however, an exchange of gold for “greenbacks,” or for fluctuating stocks, as occurs on Wall street, New York, or California street, San Francisco; but it is a transaction in which the sinner exchanges his guilt for the pardoning love of Christ. 2. The merciless conduct of the servant who had been forgiven the great debt of ten thousand talents, toward his fellow-servant who was indebted to him the small sum of an hundred pence, properly represents the great sin of unforgiveness among brethren. The value of one hundred pence is not far from fifteen dollars. 3. In the parable, he who had just been forgiven the immense debt of more than $9,000,-000, as he fell down before his lord, and pleaded, “Have patience with me, and I will pay thee all,” would not forgive his fellow-servant the sum of about $15, when he fell down before him, and repeated the same words, “Have patience with me, and I will pay thee all,” which had just moved the compassion of his lord toward him. 4. To apply the figure, it will be seen that under the same circumstances which call forth the pardoning love of Christ, represented by more than nine million, the happy recipient of matchless mercy refuses to forgive in a brother that which is represented by fifteen. This is indeed a fearful contrast between the subjects of grace and their gracious Redeemer, who says to his people, “Love one another as I have loved you.” And yet men and women who have tasted the sweets of forgiveness will become chilled with the spirit of selfishness, and their hearts steeled by the power of Satan to that degree that they cannot do for a poor erring, repenting brother in the way of forgiveness a six-hundred-thousandth part as much as their Lord has done for them. And, according to the rule given in the Lord’s prayer, that sinful men may expect to be forgiven only as they forgive their fellows, they are minus, to say the least, five hundred and ninety-nine thousand, nine hundred and ninety-nine, six hundred thousandths of the abounding grace of God, which it is their privilege to enjoy. This is a terrible loss, immensely greater than any Christian can afford. And yet many sustain it for want of a liberal, forgiving spirit. And what seems most alarming in the cases of such, is the deception that is upon them, which is almost certain to hold them where they are. The language of the heart is, “I am rich, and increased with goods, and have need of nothing.” They enjoy great satisfaction in taking this flattering view of their condition. But the terrible deception they are under is exposed in the latter part of the same text: “And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.” Oh, unhappy church of Christ! bearing crosses, suffering reproaches, and in her feebleness, standing under the weighty responsibilities of the last message! Christ stands and knocks for admission. Why not open the door and let him in? He says, “Be zealous, therefore, and repent.” Why not break down before God, and seek in good earnest for pure Bible religion? He says, “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.” Oh! why bar the dear Saviour from our hearts, and starve and thirst for the bread and water of life, when there is such fulness in Christ? Why not come so near to Christ and Heaven that the flame of supreme love to God, and equal love to our fellows, may kindle to the very depths of the soul? The high privileges, the glorious deliverances, the triumphant victories, and spiritual understanding of the obedient and confiding are described in burning words by the great apostle in his epistle to the Colossians. It is because these blessings are obtainable, that Paul desired and prayed that they “might be filled with the knowledge of His will in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and long-suffering with joyfulness; giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, even the forgiveness of sins.” Col. 1:9–14. We repeat the statement that we are a backslidden people. There are to-day but few Seventh-day Adventists who observe the Sabbath as carefully as we did twenty years ago. Many labor right up to the very commencement of the Sabbath, and rob God of a part of his holy day in making those preparations which should be made on the sixth day of the week. And the sinful habit of taking secular matters into the Sabbath in our conversation is growing fearfully upon us. We deeply feel the need of reform in our Sabbath observance, and call attention to the accompanying article on that subject. THE HOLY SABBATH, Its Beginning, its Close, and its Observance.
By James White
The sun is God’s great time-keeper. And that the day closes with the setting of the sun both Testaments agree in affirming. But the question comes up, When can it be said that the sun is set? Is it when it has passed down out of sight? Certainly not. For, in a mountainous country, should the disappearance of the sun mark the end of the day, then it would close in the valley thirty minutes sooner than it would just up the mountain, only a half mile distant. These facts were illustrated a few years since in the State of Vermont. In the same church lived two Seventh-day Adventists, one in the valley below, and one up the mountain half a mile distant. When the sun passed down behind the mountain, out of sight to the brother in the valley, he harnessed his horse and drove slowly up the mountain to the house of his brother, on business, and judge of his embarrassment to find the sun fifteen minutes high. There is a period called twilight, longer in the valley than on the plains, to which we call the attention of the reader. The day cannot commence at the commencement of twilight, the length of which is governed by the condition of the earth’s surface. We point you to the close of the twilight, to the introduction of the darkness, for the close of the day. It is said, in the record of creation, that “God divided the light from the darkness.” He “called the light Day, and the darkness he called Night, and the evening and the morning were the first day.” The twenty-four-hour day is made up of the night, or dark part, and the day, or the light part. The Sabbath, then, begins with the darkness. But he who begins the Sabbath as soon as the sun passes down out of sight, while it is sufficiently light to read and transact business, has the twenty-four-hour day made up, first, of a period of light from fifteen to forty-five minutes in length; secondly, the period of the darkness of night; and, thirdly, the period of daylight, reaching to the disappearance of the sun again. But God has the day made up of two parts only; first, the evening, or darkness; and, secondly, the morning, or the light. “And the evening and the morning were the first day.” This is equivalent to saying the darkness and the light constitute the day. Therefore the Sabbath commences, not at the disappearance of the sun, but with the darkness of the night. With the foregoing agree the words of the prophet: “And it came to pass that when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the gate, should be shut.” Neh. 13 : 19. The gates of Jerusalem were to be shut before the Sabbath, as an act of preparation on the sixth day for the proper observance of the seventh. And as a signal when to close the gates, they should begin to be dark. At this point the sun has not only passed down so that the mountains, Ps. 125 : 2, cut off the sun’s direct rays from the gates of the city, but the bright orb of day is sinking so low that its rays are fading from the ethereal heavens above, and are ceasing to reflect light upon the gates of the city. And yet the Sabbath has not fully come. The sun rules the day. The close of the current day, and the commencement of the succeeding one, is marked by the setting sun. When, then, is it sunset? Answer: When the sun has passed so far down that its rays do not reach the ethereal heavens above and reflect upon the earth; or, when twilight ceases, alike in the valley, on the mountain, and on the plains; when it is dark. Then the evening, the dark part of the day, and the morning, the light part of the day, constitute the twenty-four-hour day. And let the people say, Amen. We also earnestly exhort the brethren to return to the proper observance of the Sabbath. The sixth day of the week is the preparation day for the holy Sabbath, both for the sisters in doors, and the brethren out on their farms, or in their shops. The cooking of food to be eaten on the Sabbath should all be done on the sixth day. And the changes of clothing should be in complete preparation, and the house should be set in order by the light of the sun on sixth-day afternoon. “This is that which the Lord hath said, To-morrow is the rest of the holy Sabbath unto the Lord, Bake that which ye will bake to-day, and seethe that ye will seethe.” Ex. 16 : 23. The brethren should leave their work in their fields or elsewhere on sixth-day afternoon in season to return home, do their chores, black boots, bathe, and change their clothing, all by the light of the sun. And the entire family should be in complete readiness, around the family altar, Bible in hand, to commence family worship while God’s great time-keeper, the sun, lingers above the western horizon. And let the season of reading the Sacred Scriptures, and prayers from the entire family, cover the period of twilight, making sure the commencement of the Sabbath. With what delight will holy angels, who joyfully do the will of God, and keep his commandments, look down upon families who are in such a posture, waiting the advent of the holy Sabbath. Likewise, to make safe and sure the close of the Sabbath, family worship should be introduced while it is yet sufficiently light to read the Scriptures, and should be continued until the close of the Sabbath, and the new week begins. In this way we may with holy reverence wait upon the close of the Sabbath, as we would wait upon a dear friend out of our doors, whom we have entertained joyfully twenty-four hours. “Closing Sabbath! Ah! how soon
Have thy sacred moments passed;
Sorely shines the morn, the noon,
Ere the evening brings thy last.” These lines express the true spirit of the Sabbath. As a people, we are fearfully backslidden from its scriptural observance. The Lord appeals to us by his prophet in these words, which doubtless have a special application to our time: “If thou turn away thy foot from the Sabbath, from doing thy pleasure on my holy day; and call the Sabbath a delight, the holy of the Lord, honorable; and shalt honor him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath spoken it.” Isa. 58 : 13, 14. Notice the vital points:— 1. We are to turn away our feet from doing our own pleasure on the Sabbath. It is the pleasure of some to feast in a gluttonous manner and sleep away the hours of the Lord’s holy day, while others take pleasure in things equally opposed to the design of the Sabbath. 2. We should regard the observance of the Sabbath a delight. The truly converted man, who loves the Lord, and delights to honor his institutions, will delight in the strict observance of his Lord’s Sabbath. 3. The Sabbath “is the holy of the Lord, honorable.” The great God has given us the first six days of the week, and reserved one to himself. It is the Lord’s Sabbath, not ours. God blessed his rest-day, and made it holy. And it is honorable in the sight of all Heaven for man, for whom it was made, to revere God’s hallowed rest-day. 4. We are to honor the great God, in not doing our own ways, nor finding our own pleasure, nor speaking our own words, on his holy Sabbath. The entire day is the Lord’s and should be sacredly observed to his honor and glory. Our ways, our pleasures, and our words, however proper on the first six days of the week, must be put aside on the seventh, as fully as we put aside our work. Having laid all these by we may on the Sabbath come very near to God, and enjoy delights in his presence, which are almost infinitely higher than Sabbath observance can afford those who spend the day in a slothful, self-indulgent manner. If fasting be a Christian duty at all, it is most proper on the Sabbath. Sabbath headaches, and sleepiness in meeting on that day, are generally the results of over-eating. Gluttonous eating, and careless talking on the Sabbath are abominations in the sight of God, in those who profess to revere his Sabbath. The writer deals faithfully with his own soul in the matter of imperceptibly falling into the habit of engaging in conversation upon common matters on the Sabbath, and humbly confesses his own sins, as well as the sins of his people. “Six days shalt thou labor,” says the commandment of God, “and do all thy work.” We may do our secular work on the first six days of the week. We may also speak our own words relative to common matters on these secular days. But on the day which is called the holy of the Lord, it is no less a sin to speak our own words than it is to do our own work. 5. It is no common blessing that is offered to those who return to the Lord, and to the proper5observance of his Sabbath. (1) They will delight in the Lord. (2) They will be exceedingly triumphant in the mighty God of Jacob, represented by riding upon the high places of the earth. (3) They will be fed with the heritage of Jacob. Christ speaks of the wise servant who gives meat to the household of faith in due season. In this sense will true disciples, who are cherishing the hope of the soon coming of Christ, not only feast upon the glorious theme of the inheritance of the saints in light, to be given to the obedient and trusting, but like Jacob they will prevail with God, and inherit the blessing here, when they have fully returned unto the Lord by confession of their sins, and by strict obedience to his word. Dear brethren, the Lord has not changed, to leave us in our present weakness; but we have departed from him, as described in the first verse of the very next chapter. And we solemnly believe that the prophet of God looked forward to our time, and to our people, when he said: “Behold, the Lord’s hand is not shortened that it cannot save, neither his ear heavy that it cannot hear. But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.” In returning unto the Lord we shall find pardon, peace, access to God in prayer, joy in the Holy Ghost, and success in all our efforts to bring men and women to Christ and his truth.