Earlier text: THE LAW AND THE GENTILESTWENTY-SEVEN years ago this present spring, that most wonderful man of the age, JOHN QUINCY ADAMS, having lived out his fourscore years, peacefully fell asleep, to rest in hope of the better life. This great and truly good man, though in feeble health and trembling with age, has left an example of punctuality in attendance at the house of worship, and constant perusal of the Scriptures, which is worthy of imitation by all. The following account of visits to this old veteran of the cross is by E. Chadwick, Principal of Starkey Seminary, published in the Christian Palladium:— “My first visit to the venerable patriot was on a pleasant morning in August, in company with a spirited Teacher’s Convention, numbering about one hundred gentlemen and ladies, from various States who went in a body to pay their respects to Mr. Adams. He gave us a simple, hearty welcome to his mansion, the same plain, ancient, two-story house which was occupied by his distinguished father. The feeble old man, in plain dress, met us at the door, shook hands with all, invited us into his spacious parlor, kindly said he was glad to see us, wished he had seats for us all to sit down, &c. “After a few moments spent in conversation, singing, looking at the busts and portraits of Washington and other worthies, adorning the entry and parlors, we partook of a refreshing draught of pure GOLD WATER—the simple beverage which has given him strength for so many years—and commending him, in our hearts, to God, we took our leave, thankful for the privilege we had enjoyed. “I spent the succeeding Sabbath at Quincy, and observed that this fervent octogenarian, with a small and feeble frame, walked twice to meeting. His house stands about a Sabbath day’s journey from the synagogue. He walked without a cane, looked out all the hymns, without glasses, and stood during all the singing, and during all the prayers. So constant is he, that his neighbors remark, ‘If the President is not at meeting, when in town, we know he must be sick.’ His father, John Adams, belonged to the same church—that planted by the pilgrims—and he was equally punctual. Mr. Charles Francis Adams, son of J. Q. A., and originator of the popular law for protecting fugitive slaves, is also a communicant of the same church, and seems to be walking in the same steps. Rare spectacle! three generations of men, walking in the same moral, ‘steady habits.’ All witnessed by the same town and the same church! “The day was unpleasant, and yet the large church was well filled, both forenoon and afternoon. Doubtless the punctuality is greatly owing to the example of such leading men. “Second Visit.—Mr. Adams keeps (apparently) no servants. He delights not to be ministered unto, but to minister. Call at his house, and you find he is himself as one that serves. Ring or knock, and he comes himself to the door, extends his hand, and without the least ceremony conducts you to a chair in the sitting-room or parlor, and treats the humblest caller as an equal. Being thus seated by him, after he had kindly made some remarks upon his health, &c., I observed to him that he was reputed to be a diligent reader of the Bible, but that, while his other opinions had been made so public, I had seen very little notice of his religious sentiments—the result of his long continued Bible-reading. I added, that if I was not indulging an unreasonable curiosity, and proposing an unwelcome request, I should be gratified to know what opinions he had formed upon a few points, particularly upon the character of Christ, and the Holy Spirit. “He replied, ‘I have never obtruded my religious views upon others;’ but I have no views to conceal.’ He said, ‘My practice, since I was thirty years of age, has been to read in the Bible the first thing I do, every morning.’ (He has been always a very early riser.) ‘This practice I have followed with but few interruptions [for fifty years]. The versions which I have read, are (1) our common English Bible; (2) Thompson’s translation of the Septuagint, a very literal translation [he remarked]; (3) the Latin Vulgate; (4) Calvin’s translation in French; (5) the Catholic translation in French; (6) Luther’s translation in German; (7) the New Testament in Greek.’ Upon naming each of the above versions, he made interesting remarks on their character, and the slight discrepancies between them; spoke of the different chronology of the Septuagint, &c. “He continued, ‘These are the versions I have used. My habit has been to read each morning two chapters in one of these, and then the same in one of the others, comparing them together. In this way I have read them all through twice or more. Commentaries I have read not much, controversies not much. But I have read the Bible.’ This last sentence he repeated with emphasis. He not only ‘reads the Bible,’ but endeavors to understand it; receives it as a revelation from God, and believes it. He compares not only scripture with scripture, but version with version, Protestant with Catholic, ancient with modern. “Thus he has ‘read the Bible.’ What views on the great theme of revelation has it given him? “He says: ‘I do not find in the Bible a Deity of three persons. Nor do I find Christ to be the Supreme God.’ Says he does not conceive of the Father as strictly a person, but a vast Being, incomprehensible and glorious, far transcending all our thoughts of a person. He is revealed as our Creator, &c., referring to such passages of Scripture as Ps. 19: 1: ‘The heavens declare the glory of God, and the firmament showeth his handiwork.’ “He mentioned the three angels who came to Abraham’s tent. Said he had no idea that they were the three persons of the Godhead! I remarked that I apprehended the word ‘person’ was used by many in the sense of the Latin word persona, from which comes our word personate. But with great readiness, Mr. Adams replied that he ‘did not let the Catholics off so,’ that their word ‘persona’ meant ‘person’—a human being, or one like a human being. In proof of this, he referred to the use of the word in Latin plays, by Terence, Plautus, &c., and quoted from Cicero’s letters: ‘Contra ejus personam multa fecit,’—‘did many things against his person.’ “Mr. A. believes strongly in the pre-existence of Christ. Says he was certainly with the Father before men were made, and before the world was. If not, Paul was mistaken!” “He thinks ‘the Spirit is pure spirit.’ God, in love, moves upon the hearts of his children. The means or influence by which he does it is called his Spirit. “Mr. A. evidently has thought much on these great subjects. He has thought for himself. He is strongly opposed to ‘creeds.’ Says that, although an Arian, he can subscribe to no human creed, whether Arian, Athanasian, Socinian, Unitarian, or Trinitarian. He takes the Bible for his creed, and tries to believe that. Says there is more in that than he can comprehend; trusts he shall know more hereafter; speaks like one who now sees through a glass darkly and dimly, but earnestly desires more clear and glorious light; trusts and believes that it is in reserve for him. On the verge of the grave, he is evidently sincere and earnest. No one could listen to him without being impressed that he is honest. He laments his littleness of knowledge; confesses it; but longs to know more of God, and of Heaven. “Amid all his busy cares in life, he has studied God’s word in many languages; has read it through in Latin, French, and German, more times than most persons have in English; and has himself made an entire metrical version of the psalms! God be thanked for the strength that word has given to his servant, making him the fearless champion of truth and of right.” Divine Guidance.
By Hattie T. Hoxie
How mysterious, at times, appear to us the leadings of God's Spirit! How strange the overrulings of Providence! Naturally so anxious to unravel the mysteries of life, and know all the whys and wherefores of God's dealings with us, how hard to learn the lesson of entire submission. But such a position is indeed encouraging and restful; encouraging, for having passively yielded ourselves to the guidance of God's Spirit, and learned to constantly eye his glory, we shall never go astray; restful, since in casting all our care on him we have only to rest on his promises, and our peace is like a river. This frame of mind affords a sweet and abiding satisfaction unknown to the worldling. One herein enjoys a divine content independent of exterior events and surroundings, and is better satisfied in a state of humiliation by the order of Providence, than on a throne of one's own choice. Having learned to recognize the Guiding Hand in each event of life, prosperity and adversity, joy and sorrow, are alike welcomed as from the hand of God to bring us into entire resignation to his will, and to promote the work of self-purification. However dark, for the time being, may seem the dispensations of Providence, a firm reliance on the everlasting arms forbids an anxious thought. Trial and temptations await us, storms arise, afflictions are presented—all, all seems dark; “too dark for one to see.” But the submissive child has learned to say from the heart, “Though he slay me, yet will I trust in him.” The surface of life's ocean may be rough and boisterous; but beneath, all is calm and peaceful. Blissful state, indeed! Such self-abandonment promotes growth in grace, and the feeble instrument eventually becomes a veteran in God's army. Under the precious teachings of our great Schoolmaster, the child in experience, having learned the rudiments of religious education, advances to the Christian of mature growth, preferring a life subject to divine guidance to a wandering existence in obedience to one's own will. Then, since God in mercy veils the future from our view, may we lay all on the altar, and however impenetrable may be the darkness surrounding us, let us calmly advance toward the prize, resting assured that light for “one step more” will be ours. Then can we appreciate and adopt as our own, the following beautiful sentiment:— “What though before me it is dark,
Too dark for one to see!
I ask but light for one step more;
'Tis quite enough for me.
“Each little, humble step I take,
The gloom clears from the next;
‘So, though ’tis very dark beyond,
I never am perplexed.
“And if sometimes the mist hangs close—
So close I fear to stray,
Patient I wait a little while,
And soon it clears away.
“I would not see my further path,
For mercy veils it so;
My present steps might harder be
Did I the future know.
“It may be that my path is rough,
Thorny and hard and steep;
And knowing this my strength might fail,
Through fear and terror deep.
“It may be that it winds along
A smooth and flowery way;
But, seeing this, I might despise
The journey of to-day.
“Perhaps my path is very short,
My journey nearly done;
And I might tremble at the thought
Of ending it so soon.
“Or, if I saw a weary length
Of road that I must wend,
Fainting, I’d think, ‘My feeble powers
Will fail me ere the end.’
“And so I do not wish to see
My journey, or its length;
Assured that, through my Father’s love,
Each step will bring its strength.
“Thus step by step I onward go,
Not looking far before;
Trusting that I shall always have,
Light for just ‘one step more.’” HATTIE T. HOXIE.
Mindoro, La Crosse Co., Wis., May 2, 1875. Sanctification.
By F. R. Richmond
We often meet with a class of persons who claim to have “perfect love,” to have “peace that is like a river,” to be “freed from sin,” &c. They are very sanctimonious and manifest a mild, lamb-like disposition when no one crosses their track, or thinks them inconsistent with their profession. They are willing to fellowship any one who speaks well of them, and says nothing of their faults. They are often at the prayer-meeting, and take an active part there, the burden of their work being, not to search out and confess their sins, for from these they think themselves free, but to tell what great things the Saviour has done for them, and to exhort others to seek that high degree of holiness to which they themselves have attained. Should any one attempt to show them any deficiencies in their Christian character, though it might be done through a desire to do them good and in a spirit of love and meekness, he would be immediately reckoned as a persecutor and an enemy, and they would console themselves with the words of Jesus: “Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.” But are these individuals really what they profess to be, sanctified, or cleansed from all sin? We are told that we may know them by their fruits. One of the fruits of the Spirit is righteousness. Eph. 5: 9. “Every one that doeth righteousness is born of God.” “Whosoever is born of God doth not commit sin.” “Sin is the transgression of the law.” In Gal. 5: 22, 23, Paul says, “The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.” They profess much love, and seem to have abundance of joy and peace. But another fruit is meekness; do they bear this? If a person is so near the Lord that he commits no sin, he will be very meek; he will be careful not to boast of having attained a higher degree of holiness than his brethren; for when he begins to glory in his own goodness, he loses sight of Christ, and thus loses his sanctification. The Pharisee who went into the temple to pray made a high profession and was undoubtedly, to all outward appearances, a righteous man; but the publican, who could see his own sinfulness, and was ready to confess and desired to forsake his sins, was more acceptable in the sight of God than he. Those who advocate the doctrine of perfection say that when the blood cleanses them from all sin, to confess it to the world is a cross which it is their duty to bear. They are generally very faithful in doing this duty; but cannot we honor our Saviour more by letting our daily life and conversation tell on the side of truth? Actions speak louder than words. Another fruit of the Spirit is temperance. Do we find these individuals taking up their cross daily by denying their appetites of all injurious luxuries? or are they so absorbed in the great theme of full salvation that they have no time nor strength for so unimportant a work as battling their own appetite? The Saviour considered this work of so much importance as to fast forty days. If a person is right before God he will have ceased to care for the applause of his brethren, but those who think their work of overcoming is completed fail to see that it is to raise themselves in the opinion of others that they are laboring. They are so blinded that they cannot see the motive by which they are actuated. When a person has worked himself into the belief that he is past sinning, he has placed himself in a position in which he cannot see himself. Says John, “If we say we have no sin, we deceive ourselves, and the truth is not in us.” Then, this kind of sanctification is nothing but self-deception. Overcoming this sinful nature is not the work of a moment. Christ says, “Strive to enter in at the strait gate,” thus showing that if we would gain eternal life, we must make an effort. Those who are unwilling to deny self and labor in earnest to overcome, would gladly believe that the Saviour will do the work for them which he has given them to perform themselves; but there is danger that such will not understand this deception of the enemy until it is too late. John in one of his visions saw a company who had “washed their robes, and made them white in the blood of the Lamb,” Christ had not prepared them for the home of the saints in a moment, but they had had severe conflicts with the powers of darkness and their own sinful natures; for they had come out of great tribulation. The Saviour had provided the blood, but the work of washing the robes had been performed by the saints; and this work we all must do, if we would wear white robes in the kingdom of God. We cannot climb up some easier way, but we must dig deep and examine our hearts thoroughly, and with God’s help, root out everything of a sinful nature. We must subdue our passions, overcome our appetites and resist the devil. If we set about this work in earnest we shall find we have a continual warfare, but we may be of good courage; for the Saviour has promised to help us and the conflict will soon be over. Time is short, and we have none too much of it in which to wash our robes, or form a character for the earth made new. WHY THEY WENT TO WAR.—
By Sol
A certain king sent to another king, saying, “Send me a blue pig with a black tail, or else—” The other replied:— “I have not got one, and if I had—” On this weighty cause they went to war. After they had exhausted their armies and resources, and laid waste their kingdoms, they began to wish to make peace; but before this could be done, it was necessary that the insulting language that led to the trouble be explained. “What could you mean,” asked the second king of the first, “by saying, ‘Send me a blue pig with a black tail, or else—?’” “Why,” said the other, “I meant a blue pig with a black tail, or else some other color. But what could you mean by saying, ‘I have not got one, and if I had—?’” “Why, of course, if I had I should have sent it.” The explanation was satisfactory, and peace was accordingly concluded. The story of the two kings ought to serve as a lesson to us all. Most of the quarrels between individuals are quite as foolish as the war of the blue pig with a black tail.—Sol. From an article in The Sabbath Recorder, the organ of the Seventh-day Baptists, published at Alfred Center, N. Y., we take the following paragraphs relative to the agencies now at work to bring before the people the truth on the Sabbath question. The article appears in the issue of May 20, 1875, and is entitled The New Call:— “The constant agitation in this country of great moral questions, wherein the sentiment of truth has been pressed upon the public mind, has exerted a reflex influence upon this subject as upon many others. The war made upon the Puritan Sunday by the presence of so many foreigners in this country has also exerted an influence in this direction.” “It has been specially noticeable in this connection that the defenders of Sunday have largely depended upon civil enactments rather than upon the Scriptures for support in this struggle. The public mind has become possessed with the fact that the law of God does not enforce the keeping of the first day, and hence men shun to meet the question on this ground.” “Also, large numbers of men and even whole bodies of Christians acknowledge freely that if the fourth commandment is binding on Christians under the present dispensation, then the seventh day should be kept and not the first. But from whatever quarter discussion may arise, the fact is more and more apparent that the keeping of the first day has no Scripture foundation on which to stand. The doctrine that the seventh day is the Sabbath is certainly gaining ground, especially in America.” “Those most thoroughly and systematically committed to the propagation of this sentiment in this country are the Seventh-day Adventists, having their headquarters at Battle Creek, Mich. The work of this people is a marvel, all things considered, in this stirring age. They have their points of operations from Maine to the Pacific Coast, and everywhere they are applying themselves to the work of Sabbath reform with praiseworthy zeal. Nor is their work confined to America, but in Prussia and Switzerland they are beginning to make themselves felt. One of their best-informed men on the Sabbath question is now a missionary in these countries.” “But the work of Sabbath reform is not left alone in the hands of these honored laborers, but the Seventh-day Baptists, a much older and in some respects stronger sect than these, have for a series of years been more and more turning their attention in this direction. These have now nearly eight thousand communicants, and many of their churches are of vigorous and solid growth, the oldest of which have existed in America some two hundred years. They are located in many of the States from Rhode Island in the East, to Minnesota in the West. The central power in this body of Christians interested especially in the work of Sabbath reform is known as the American Sabbath Tract Society, having their printing establishment at Alfred Center. This Society, although feeble at the time of its organization, has constantly grown in numbers and wealth until it has become able to do considerable work. In their hands, especially of late years, the work of Sabbath reform has greatly advanced. At all points, our work has been strengthened, especially at the West and Southwest. But we mention with joy the work in southern Illinois as presenting a most gratifying spectacle of this character. Here a number of ministers have recently embraced the Sabbath, and several churches have been formed with the prospect of becoming permanent organizations.” “But of late a new field of labor has been opened to us. For many years we have had Sabbath-keeping churches in England, which in their earlier years were possessed of considerable strength. Latterly, however, only two have had an existence, and these were very feeble. Since the settlement of Bro. Jones in London, however, he having adopted more energetic measures for the promotion of the cause, new light has sprung up, and Sabbath-keepers have been found both in Ireland and Scotland and of such character as to warrant the hope that extensive good may be done in these fields. In view of the pressing calls from these fields for assistance, the Board of the Tract Society have secured the services of our beloved Bro. Wardner, who is now on his way to this new and untried field. In the truth Bro. Wardner has gone to proclaim, we have all the confidence we have in any statement of Holy Writ. We unhesitatingly and unwaveringly believe that the seventh day is the Sabbath of divine appointment. We also have confidence in Bro. W.’s integrity, judgment, and ability, and are therefore filled with hope. We know that the work undertaken is a great one, in view of the obstacles lying in the way of its accomplishment. But we also know that God loves his own truth, and that he has power over the hearts of men, and can turn them at his own will by such agencies as he may please to employ.” In the World’s Crisis, of April 21, is a notice by “M. G.” of the great union revival meetings in San Francisco, under Mr. Hammond. In this report “M. G.” says:— “The denominational walls are as flat as were those of Jericho, when they fell in the time of Joshua. Every Christian is now allowed to unite with every other Christian in the glorious work of leading sinners to Christ. There is no sacrifice of any peculiar theological views, but a sweet loving union of hearts.” A lay brother once spoke in a “union meeting” in San Francisco, of his love for Jesus, and the “blessed hope” of soon seeing him at his coming in glory, and he brought three ministers to their feet who in an excited and indignant manner said, “We must ignore this doctrine—we cannot permit such things in our meetings.” In Vallejo at the recent “union meetings,” while the views of others, such as believe in the world’s conversion, natural immortality, and endless torment, were freely spoken, those Adventists who attended were obliged to exercise a care to keep their “peculiar theological views” in the back ground. All this gives an air of mystery to the report in the Crisis. In the San Francisco Chronicle, a short time before the Crisis’ report was written, appeared the following interesting notice:— “Mr. Editor: Through the medium of your valuable paper I would ask what constitutes a union meeting? All orthodox churches have been invited to participate and take a part in the exercises. And one would suppose that a spirit of love, such as actuated the Great Teacher, would be manifested. But a careful observer will not fail to notice the silence which they maintain to one of their number, who for mental ability, and biblical research, has not his equal on the Pacific Coast. And, as yet, no place has been assigned him; never called upon to pray or to speak. On several occasions when he has attempted to do so, Mr. Hammond has taken particular pains to call upon others (after he has heard his voice) to fill up the time, that he may not be heard. Is that Christian courtesy? It has become so notorious, and commented upon, in behalf of others I would ask, why is it? If they are honest and sincere, why this discrepancy? Truly, a casual observer will notice that this bond of unsectarian love that has, to a certain extent, prevailed throughout these meetings, is undergoing a very material change under the influence of a spirit which is the opposite of brotherly love. Surely, a spirit of unison, that should characterize these meetings from beginning to end, should have for its foundation, charity. Why ask a minister on the platform, and then treat him with such indifference that he not only feels it, but the public discerns it? OBSERVER.” Who can “put that and that together” so as to relieve the mystery? It appears from this that an “eminent divine” has been snubbed by Mr. Hammond, and this so that “he feels it,” and “the public discerns it,” yet “M. G.” reports no sacrifice of any one’s peculiar views, but a sweet union of hearts in these meetings. Has he less discernment than “the public” in this particular case, or was the report in the Crisis “calculated for the latitude of Boston” and not for that of San Francisco? Who can explain? Personally or denominationally we have no interest in the case of the individual mentioned in the above notice, but we have an interest that the truth should be known; that people should understand that “the blessed hope” of the gospel is ignored in the so-called “union meetings.” This will explain why Seventh-day Adventists have taken no part in them. It justifies our course and relieves us from the charge of sectarian exclusiveness; for while popular denominations fully speak their views in these meetings, we cannot do so without subjecting ourselves to open rebuke, even though our views are scriptural, and the expression of them clothed in the very language of Scripture. True reformers have always preferred truth to “union.” It was so with Jesus and his apostles; so with Luther; so with Wesley; and we are willing to follow their example.—J. H. W. in Signs of the Times. Unbelief of Pretended Science in Reference to the Lord’s Coming.
By Prof. Birks
“There shall come in the last days scoffers, saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation.” 2 Peter 3:3, 4. In modern times there has arisen a school of thought which turns the reasoning of the scoffer into an axiom of pretended science, and makes the constancy of the laws of nature its plea for setting aside the great hope of the Christian church, and denying the solemn certainties of the second coming of Christ, the resurrection of the dead, and eternal judgment. The creed of the scoffer implies that the laws of nature exist of themselves, without the fact of a supreme Lawgiver, and that all things continue and must continue as they have been from the creation, because there is no power capable of suspending or reversing the firm and settled course of things. Ungodly science will clothe its icy creed with the flowers of fancy and speak elegantly of a power which “Warms in the sun; refreshes in the breeze;
Glows in the stars, and blossoms in the trees;
Lives through all life; extends through all extent;
Spreads undivided; operates unspent.”
But belief in a living God is rejected. Now, it is plain that the scientific theory, that the course of nature admits of no disturbance, is fatal to the reception of those great doctrines which Scripture prophecy proclaims. The maxims of pretended science, and the lively hope of the Lord’s coming, cannot dwell together in the same heart. But since perverted science will dare to set itself up against the revealed warning of Jehovah, the apostle ventures boldly into her domain, wrests her own weapons from her puny grasp, and turns them into arrows to pierce the conscience, and alarm the stout-hearted sinner into repentance and godly fear. The heavens and earth which now are, as he tells us “against the day of Judgment and perdition of ungodly men.” The agencies do not require to be created, which the Almighty will employ to clear the earth from the dominion of evil, and introduce the promised kingdom of righteousness and peace. From Adam to Noah the waters were already in existence, by which the flood was brought on the world of the ungodly, and when once the signal was given, and the windows of heaven were opened, and the fountains of the great deep broken up, they came forth spontaneously to do the bidding of Him who had treasured them against the time of judgment. And so also, from Noah until now, the heavens and earth are already stored with treasures of fire, which are ready to execute the threatenings, and to fulfil the counsel of the Almighty. “What is creation else
But a capacious reservoir of means,
Wrought by His will, and ready for his use?”
What is the secret of the two main discoveries which have stamped their character on the present age of advanced science and eager enterprise? LATENT HEAT AND LATENT ELECTRICITY.
But these watchwords of science, the talisman of her power, by which she has wrought wonders, suggest a deeper meaning to thoughtful ears. All creation, yes, every drop of water, as science in her triumphs is compelled to bear witness, is stored with treasures of secret fire, and one of her latest conclusions, after full research, is that the hidden electricity of each single drop of rain is equal to the production of a thunder-storm. All creation, then, down to each dewdrop and blade of grass, is stored with the hidden fire of electricity; and it needs but one touch from the finger of the Almighty, one secret, imperceptible change of its laws, or even perhaps without a change of law, some foreseen and foreappointed accumulation of its hidden powers, TO PRODUCE A TEMPEST OF FIRE
that would consume the whole human race, and completely change all the physical features of the planet on which we live. It is a childish science which treats such a catastrophe as impossible and incredible. It is a proud and stout-hearted folly which, having merely wetted its feet in the spray of the great ocean of natural laws, pretends to have sounded their unfathomable depths, and dares, in the confidence of its own foresight, to reject the solemn warnings of a Judgment to come. But perhaps some may urge that the long period which has elapsed since these warnings were given, and given as of an event near at hand, may well abate our confidence in their truth, and justify their doubting inquiry—“Where is the promise of his coming?” Have not sixty generations passed away with no trace of Messiah’s return, though the first generation of believers were taught to expect it in their own lifetime? Here, too, the apostle supplies us with an answer. The length of the delay confirms, instead of weakening, the certainty of the Judgment. This is the time of God’s long-suffering. And just as, in the history of Joseph, seven years of plenty were purposely given, because the famine that would follow would be intense and severe, so also it is a part of the wisdom of God, that a judgment, solemn beyond all example, should be introduced by the richest, fullest, and most enduring display of grace and forbearance toward sinners. This is the true secret of the calm constancy of the laws of nature, and the silent course of sixty generations of mankind since the Son of God returned to the bosom of the Father from which he came. This long-suffering of God is our salvation. It is by this long delay that his elect are gathered in, and the message of his gospel sent to the utmost bounds of the human family. But the time will come when the voice will go forth from the throne in Heaven, saying, “It is done,” and the mysterious delays of grace be followed by the hour of open Judgment. Rev. 16. We have many signs around us which may well lead us to the conclusion that THIS JUDGMENT, SO LONG DELAYED, IS
The gospel once more is being preached in all the world, for a witness to all nations. * The moral conflict which has been carried on for ages, first between Christianity and heathen idolatry, popery and Mohammedanism—enmities without, and secret corruptions within—is passing over into the East again. And if the evil passions of mankind come to be once more173 UNCHAINED AFTER A LONG PEACE, BY THE
who can tell what bitter fruits of a rejected gospel may reveal themselves in these last days of Gentile dominion? In our own favored nation we hear almost daily the sorrowful report of hateful crimes that should make us blush with shame and tremble with fear, lest Sodom itself should rise against us in judgment, to condemn our more aggravated abuse of mercy. And if once the hateful infection of infidelity should spread more widely through all Christian lands, so that the gospel be rejected with scorn by sensual profligates and covetous oppressors, or philosophical unbelievers, and Christianity itself be considered as a worn-out and worthless thing, a secret voice will then be addressed by the God of holiness to his waiting people, “Come, my people, enter thou into thy chambers, and shut thy doors about thee; hide thyself as it were for a little moment, until the indignation be overpast. For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity; the earth also shall disclose her blood, and shall no more cover her slain.” Isa. 26:20, 21. How solemn is this certainty of a Judgment to come, when once we realize the true force of the divine warning! The laws of nature, though sure and constant, are not so sure and unchangeable as that perfection of the Almighty Lord of providence which involves the moral necessity of a coming day of retribution. The stars in their silent course are measuring out, one by one, the appointed hours of merciful delay. The heavens and earth which are now, are stored with treasures of fire, against the season when the Lord shall come out of his secret hiding-place, and call to the heavens and to the earth, that he may judge his people. Beyond it there is a vista of eternal bliss and glory to all the children of God, and ages of recovered beauty and holiness to our fallen world. But before that glory can dawn there is a day of darkness and gloominess, a day of clouds and of thick darkness, and A STRANGE AND FEARFUL JUDGMENT
to the workers of iniquity. Oh! how needful to be sheltered in that hour, and to have the blood of the true Passover sprinkled upon the lintels of our hearts, that the destroying angel may pass by! Prophets, long ago, have trembled in themselves, that they might rest in the day of trouble. But an ark of mercy is now open before us. In Christ there is safety and full deliverance. Whoever believeth in him shall not be confounded. Whoever builds on this foundation is securely sheltered, and safe for eternity. The rain may descend, the winds may blow, the floods may rise and beat on that house, but it cannot fall, for it is founded on the rock. May we build on this Rock of Ages, instead of relying on the vain, delusive promises of science falsely so called, the presumptuous ignorance of the scorner, which sets itself in array against the truth of God, and tells us that all things must continue as they were from the beginning of the creation. May we listen for the approach of the true King and Judge, and catch the distant sound of his returning chariot wheels. AMIDST WARS AND RUMORS OF WARS,
and the fermenting changes of a sinful world that is never at rest, but wearies itself for very vanity, may we catch the dawning beams of the day-spring that will soon visit the earth once more, and when these things begin to come to pass, look up and lift up our heads, because our redemption is drawing nigh.—PROF. BIRKS, of Trinity College, Cambridge, England. Bro. Canright, now holding a tent-meeting at Stockton, Cal., gives the following interesting incidents which have occurred at the tent:— A striking illustration of bigotry, and the power of religious teachers over some of their followers, has just come under my observation. A young couple came to our tent about one week and were greatly pleased. They were very grateful for the light they received upon the Bible and the prophecies, and they invited us to board with them. But their minister, Methodist, learning of this, visited them, told them that they were being deceived, that they were not able to judge on such matters, and warned them to stay away from the tent. They never came again. I talked with them about it, but the young man said, “I am a Methodist, and I shall never leave that church though hell stands before me.” He would stick to the church though it took him to hell! Poor, deluded soul! His love is not a love for God, and truth, and right, but for his church and party. Thousands of such are everywhere found. Last evening the southern Methodist minister was at our meeting. I gave him liberty to speak, and among other things, he said that the Jews kept the Sabbath to commemorate their deliverance from Egypt. It so happened that a learned Jewish Rabbi and his lady were present, and to this assertion they both shook their heads and said, “No, no.” I then asked the Rabbi to give us their views of the Sabbath. He spoke very earnestly in favor of the Lord’s Sabbath, telling the congregation that it was an entirely wrong idea that it originated with Moses, but that it was as old as creation, and was kept by Adam and the patriarchs, and that its design was to commemorate creation. We keep the passover, said he, to commemorate our deliverance from Egypt, but he who breaks the Sabbath denies the Creator, the only true God. This, of course, did not help the minister very much. I asked the Rabbi if there was any difference between the ten commandments and the others laws of the Old Testament. He said, “Oh, yes. The ten commandments are the foundation of everything. They are eternal and apply to all nations, while many of the other laws of Moses applied only to the Jews while in the land of Canaan.” These statements strengthened our cause very much in the minds of the people.