Publishing Committee · Battle Creek, Mich. · Dec 10, 1857
"REMEMBER LOT'S WIFE."
By J. N. Loughborough
Thus says our Saviour, as Luke records. Chap. xvii, 32. Solemn injunction—Lot's wife escaping in haste with her husband and two daughters from impending ruin, presumed to disobey the instruction of the Lord through his angels, and was turned into "a pillar of salt." What made her look back? Either she had doubts whether the Lord would fulfill his word, or else her mind began to run back to what she had left, and she began to desire it, and looked back to see if God had actually destroyed it. What horror, and anguish must have seized that company as they beheld that companion and mother suddenly arrested in her course, and standing before them a solemn warning for the disobedient, a cold and lifeless "pillar of salt."
"Remember Lot's wife." O! says one, if I had been she I should have expected something would befall me if I disobeyed the Lord; for she had such good evidence that these angels came from the Lord. As good as the evidence was, she seemed to find a chance to doubt, (and "unbelief can always find a handle," is in most cases, perhaps, a true saying.)
We consider this caution before us of great importance to those who live at the time when it was intended to apply. It must apply to a people who are fleeing (spiritually) from destruction which is impending over them, as she was fleeing literally from the destruction of Sodom. It must also apply to a people who are exposed to the judgments of God as she was, (although the judgment may not be the same,) if they pursue a similar course. In looking at this matter briefly, the first question before us is, to whom does this testimony apply? Did it apply to those to whom Christ was speaking? or does it apply to another class who should afterward exist? We think by examining the connection it will be clearly seen that it did not apply to those to whom Christ was speaking, but that it has its application to a class of people that should live in the last time. We find by looking at verse 20 that the subject introduced is respecting when the kingdom of God shall come. Christ shows them it will be (as recorded in Matt. xxiv) sudden and visible to all. No time then to say, "Lo here! or Lo there?" but the kingdom of God will be "among you." Margin. They will not have opportunity to say he is in the desert, or in the secret chamber, (that he has come in a secret manner, as Spiritualists now claim. One said to me in South Barre, N. Y., about one year since, "I believe Mr. Miller was right in preaching the definite time for the Lord to come, but he was mistaken in regard to the manner of his coming. His coming is now manifested through this spirit manifestations,") he will come "as the lightning that lighteneth out of the one part under heaven, shineth unto the other part under heaven."
The text before us, "Remember Lot's wife," has its application in a time when the world is as it was in the days of Noah and Lot. Not the day destruction had overtaken the world, and Noah was borne above the destructive element by the ark; or when Lot and his daughters were safe in Zoar, and the inhabitants of Sodom and Gomorrah were writhing in fire and brimstone; but as it was in the days when Noah and Lot were bearing their testimonies to the people. How was it in the days of Noah? Those that heeded the testimony he bore, were preparing34for deliverance, while those who rejected it, "ate, drank, married wives, were given in marriage, until the day Noah entered into the ark, and knew not till the flood came and took them all away." We see by carefully looking at this testimony why it was that "they knew not." It was because their minds were so filled with thoughts of this earth that they took no time to know. We do not argue that it was a sin to eat and drink in the days of Noah, nor that it is a sin to eat and drink now. The sin then was in having the mind so absorbed with the things of earth that no heed was given to the testimony of Noah. Christ's testimony to those who live just prior to his coming is, "Take heed lest at any time your hearts be overcharged with surfeiting, (eating,) drunkenness, (drinking,) and the cares of this life, and so that day come upon you unawares." Christ would not give such a caution unless the mass were going to be all absorbed with the things of this world. It will be as it was in the days of Noah. While Noah was teaching the people that there was a flood coming, they were so absorbed with their cares that they had no time to heed his testimony; they were overcharged with their cares, and died in the sin of unbelief.
Verses 28-30. "Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all; even thus shall it be in the day when the Son of man is revealed. We see also that Lot's testimony was disregarded because they were busy with their cares. We do not understand that Christ means only, that when he makes his actual appearance, men will be overcharged, but in the time when a preparation is being made for Christ's coming, this world will be their theme; and because of its alluring charms they will have no time to heed the testimony that would prepare them for Christ's coming.
Verses 31, 32. "In that day, he which shall be upon the house-top, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. Remember Lot's wife." An understanding of what "day" it is that we are not to "return back," if we are "in the fields," must settle our minds as to when it is that the Church of God are to "Remember Lot's wife." Verse 31 has been commonly supposed to have its application at Christ's second coming, but, we ask, how will this idea harmonize with Paul's testimony in 1 Cor. xv, 51, 52, where he shows that at Christ's coming the saints will be changed "in the twinkling of an eye," and in 1 Thess. iv, he shows that they will be "caught up to meet the Lord in the air." Is it consistent to suppose that the saints of God, after they are made immortal, and are caught up to meet the Lord in the air, need a caution, to "not return back" to take their clothes? It would seem more consistent to suppose that this testimony had its application just prior to Christ's coming, when testimony is being proclaimed concerning his coming. If the testimony applies here, it must be considered as a caution in regard to entangling ourselves with the cares of this world. The Lord's work in this time requires haste. There is no time for God's people to load themselves down with the perplexing cares of this life, but whatever they have to do with earth, their spirits should be free from its perplexities, and they occupy such a position that they can feel that God approbates them, and that whatever they do is with an eye single to his glory. If then we apply verse 31 to the time in which testimony concerning Christ's second coming is proclaimed, then those "on the house-top," and "in the field," must represent those who have cut loose in their affections from earth and earthly things; for they are represented as away from their stuff. Is not this the position God's faithful children occupied when the burning notes of the first and second angels' messages were sounding? If I am rightly informed concerning that time, there was a general cutting loose from the world. Those who had of this earth's substance, and felt the spirit and power of the message, laid their all upon the altar of the Lord. They occupied positions then that are fitly represented by persons "in the field," or "on the house-top." He that occupies this position, "let him not return back," or "come down to take his stuff." This testimony applies to a time when there is opportunity to turn back to the "stuff in the house," and not only opportunity, but danger of the things "in the house" overcharging us, so that Christ's coming will come upon us unawares. Is it not in this time in which we are living, when the coming of Christ to many seems to tarry? I think the candid reader will be satisfied by reading carefully Luke xxi, that we are in the time when Christ's charge will have its application, "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and the cares of this life, and so that day come upon you unawares."
As we see the spirit of worldlymindedness gradually stealing over the church of Christ, we see occasion for such testimonies as this, "Take heed lest ye be overcharged." O yes, say you, it is wrong to be overcharged; but you see I am in debt. I am owing, and must labor and pay my debts. This is the reply and excuse often made for indulging in the spirit of hurry! But let us reflect a moment here. Have we any right to place ourselves in a position where our mind and body must be on the rack from dark to dark six days in a week, and we have scarcely a moment to serve God? There may be cases where persons are unavoidably brought into debt and must labor to extricate themselves, and in such cases God's grace will be manifest if they trust in him; but if we rush headlong into debt, simply to increase our worldly treasure, how can we expect the blessing of God upon us? Better dispose of some that we are striving thus hard to pay for, than ruin our own souls by being overcharged with worldly cares.
"He that is on the house-top, let him not come down to take his stuff." If you have got the world under your feet, or in other words, have gotten the victory over the love of the world, you had better stay where you are. It is dangerous business to launch deeply into the world at this late hour; if it was not so we would not hear such language as the following from the lips of the Saviour, "Take heed," don't "be overcharged." If you are "in the field," away from your home, (this seems to be the position God's servants are called to occupy,) "let him likewise not return back." If God has called you to labor in his vineyard, you cannot turn back and settle down at home; into the vineyard you must go. We shall have a home soon if faithful, an eternal home, thanks be to God. To make this testimony (if possible) have a lasting impression upon us all, Christ adds, "Remember Lot's wife."
Dear brethren and sisters, is not this a solemn admonition to us? Are not we exposed to the awful judgments of God, if we come short of living as we should in this solemn time? We have been admonished by the faithful and true Witness. We have been shown our forlorn condition. We have perhaps made a few feeble efforts to arise, but where is our zeal, our untiring efforts in the cause of God? There is yet cause for the admonition, "Be zealous." If when we look at the Advent movement as a whole, we can see a declension from its original zeal and devotedness, we ought to bestir ourselves and be zealous in the cause of God, inasmuch as we profess to have light to show us where we are. But do we not see a declension among ourselves, since the note of the Laodicean testimony was sounded to us? Or shall we take the position that we never fully heeded it? I believe the latter is true. We felt perhaps that we would arouse, that we would "be zealous and repent," and live more faithful; but the cares of the world have checked these resolutions. Has this message accomplished all God designed it should for us? I think not, and my prayer is that God by his Spirit may set it home in greater power upon our hearts. Oh! the world, its pride and pleasures, how easily they find a place in our hearts! how liable we are to be charmed by them! We have been called upon to leave the world in our affections, ("Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." 1 John ii, 15,) we have professed to renounce the world, and is it so that we are looking back to its charms? Let us "remember Lot's wife."
In our profession we have separated ourselves from the world; but if we do not live out that profession we are tarrying on the plain with the world, although we may have stepped out of modern Sodom. God calls on us to take a position far above the world. "Ye are the light of the world. A city set on an hill cannot be hid." When Lot and his companions were out of Sodom, they were not safe yet. Said the angels as they laid hold of them to hasten them, "Stay not in all the plain." "Escape for thy life. Look not behind you." Brethren and sisters, shall we linger here? Shall we be satisfied while on a level with the world? The Lord help us to escape for our lives, and "Remember Lot's wife."
Here is my heart!—my God, I give it thee;
I heard thee call and say,
"Not to the world, my child, but unto me;"
I heard, and will obey.
Here is love's offering to my King,
Which, a glad sacrifice, I bring—
Here is my heart.
Here is my heart!—surely the gift, though poor,
My God will not despise;
Vainly and long I sought to make it pure,
To meet thy searching eyes;
Corrupted first in Adam's fall,
The stains of sin pollute it all—
My guilty heart!
Here is my heart!—my heart so hard before,
Now by thy grace made meet;
Yet bruised and wearied, it can only pour
Its anguish at thy feet;
It groans beneath the weight of sin,
It sighs salvation's joy to win—
My mourning heart!
Here is my heart!—in Christ its longings end,
Near to his Cross it draws;
It says, "Thou art my portion, O, my friend,
Thy blood my ransom was."
And in the Saviour it has found
What blessedness and peace abound—
My trusting heart!
Here is my heart!—ah! Holy Spirit, come,
Its nature to renew,
And consecrate it wholly as thy home,
A temple fair and true.
Teach it to love and serve thee more,
To fear thee, trust thee and adore—
My cleansed heart!
Here is my heart!—it trembles to draw near
The glory of thy throne;
Give it the shining robe thy servants wear,
Of righteousness thine own:
Its pride and folly chase away,
And all its vanity, I pray—
My humbled heart!
Here is my heart!—teach it, O Lord, to cling
In gladness unto thee;
And in the day of sorrow still to sing,
"Welcome my God's decree."
Believing, all its journey through,
That thou art wise, and just, and true—
My waiting heart!
Here is my heart!—O Friend of friends, be near,
To make each tempter fly,
And when my latest foe I wait with fear,
Give me the victory!
Gladly on thy love reposing,
Let me say, when life is closing—
Here is my heart!
God Sees the Heart
God has his eye on your heart, your tongue cannot deceive him.
Jesus Sympathizes with Your Sufferings
In all you suffer, Jesus sympathizes with you.
The Cincinnati Daily Commercial,
By Editor
A WRITER in this paper has been distinguishing himself for some time past by his zeal for the demolition of the Sabbathic Institution. It may be that the people with whom he is associated are too scrupulously attached to the practice of devoting one day in the week to rest and religious duties, to suit his views of Christian obligations; or it may be that he discovers a strong inclination in them to return to Jewish usages and traditions. But his greatest fear seems to be that the observation of the Sabbath upon conscientious grounds will more generally obtain. On this particular point he discovers a deep and anxious solicitude. For his comfort we can assure him that conscience seems to have very little to do in this matter, so far as it relates to the regard paid to the first day of the week, commonly called the Christian Sabbath. In order to eradicate the impression that the Scriptures require the observation of the Sabbath, he has left no stone unturned, and appears to have come to the conclusion that he has put the question at rest. We have however a few words to say on the subject before we adopt the opinion that the Sabbathic Institution was never anything more than a shadow—an item of that ritual that has waxed old and vanished away. In order to sustain this theory, he has made the groundless assumption that "Jesus the Son of God when upon earth, rendered himself obnoxious to the charge of Sabbath breaking, and found it advisable to abscond from a prosecution which otherwise might have cost him his life." Such irreverent and blasphemous remarks can hardly deserve a serious rebuke. Had the writer been as industrious in gathering from the Scriptures the evidences afforded therein of the moral nature of the Sabbath, as he has been to find evidences of the abrogation of it, respect for his character for consistency, if nothing else, would have restrained him from expressing a sentiment in such close keeping with the feelings of an infidel.
To charge the Son of God with Sabbath-breaking is taking sides with his accusers and murderers. Even were we to admit that the law of the Sabbath was but a ceremonial law, and obligatory upon the Jews only, and upon them only during the Mosaic dispensation, still had Jesus disregarded its claims, while he was on earth, it would have proved him an impostor. For he was made under, that is, subject to the law. He took not on him the nature of angels but the seed of Abraham, and as a servant, he became subject to the law, and as he said, it became him to "fulfill all righteousness." Nor can it be properly regarded in any other light than that of the vilification of Christ's character to say as this writer has, that he treated with contempt the restraints of the ceremonial law. For according to his own admission God gave that law to the Jews, and they were bound in obedience to God, to respect and observe it. The enemies of Christ can much easier bring the charge than sustain it. It remains yet to be seen wherein Christ either violated the law of the Sabbath or treated with contempt the ceremonial law. He appealed to the Jews themselves, and asked them, "Which of you convinceth me of sin?" In their estimation it was sin to violate the ceremonial law and even to eat with unwashed hands, and it would have been a triumphant vindication of their opposition to him, could they have done so. The Jews accuse him of breaking the Sabbath in restoring the crippled man to soundness on the Sabbath-day, and he asserted that it was lawful to do this good act on the Sabbath. The law of the Sabbath did not forbid either works of necessity or mercy. The commandment as given by God and written on the table of stone with his own finger, runs thus: "In six days thou shalt labor and do all thy work; but the seventh day, which is the Sabbath, in it, thou shalt not do all thy work." So that the law as it is in its original form, does not forbid such works as Jesus performed; and none but such as take part with his enemies would ever prefer this charge against him. His declaration, that the Son of man is Lord of the Sabbath-day was not made in order to vindicate a breach of the Sabbath on his part, or to intimate that he had relaxed, or intended to relax its claims; but rather as an assertion that he fully understood its just limits, and that he had not surpassed them. The restrictions of the Mosaic ritual relative to the Sabbath are unknown to the fourth commandment with the exception of the simple prohibition of labor. The rabbis added a long list to these restrictions. These Jesus rebuked and repudiated, while he kept the Sabbath in the true spirit of the commandment.
Leaving our friend with Christ's accusers, to settle with him the matter of their joint accusation, we will next notice this sweeping clause, "Throughout the whole course of history, sacred and profane, nothing appears with more distinctness than the fact that the Sabbath began with Moses and ended with Christ." "The word Sabbath," says a modern writer, "does not occur in Genesis. The earliest intimation of a Sabbath-day is in Exodus xvi, 5." It is not material to us who this modern writer is; but we think it can be made to appear that both he and the author of the article under review have erred greatly in their assertions. That the Sabbath did not begin with Moses is evident from the fact that God instituted it at the close of his works of creation, as recorded in Genesis ii, 3. "And God blessed the seventh day, and sanctified it; because that in it he had rested from all his works which God created and made." And in Exodus xx, 11, in referring to this consecrating act, God said, "For in six days Jehovah made the heaven and earth, the sea and all that in them is, and rested the seventh day, wherefore Jehovah blessed the Sabbath-day and hallowed it." Here, as we see, seventh-day, and Sabbath-day, are synonymous, and signify the same thing, and it detects a disingenuous technicality to assert that the word Sabbath does not occur in Genesis, when the thing—the Sabbath itself is so prominently mentioned. And we say further, that where it is said in Gen. ii, 2, "And he rested the seventh day from all his works," the literal reading of the Hebrew phrase, "He rested on the seventh day," is, "he Sabbatized or kept the Sabbath on the seventh day." So much for this modern writer's remark. And we have in Gen. iv, 3, 4, a plain intimation of Sabbath-keeping by the sons of Adam, Cain and Abel. We are there informed that in process of time it came to pass "that Cain brought of the fruit of the ground an offering unto the Lord. And Abel, he also brought of the firstlings of his flock, and of the fat thereof." In the margin of our Bible we read instead of process of time, "the end of days." A more literal rendering from the Hebrew is, "in the cutting off, or cission of days." With the fact that God35had established a cycle of seven days which constitutes a week, when the series of days is cut off, or terminated, by the Sabbath, it is quite conclusive that Cain and Abel met together at the altar to offer their sacrifices upon the Sabbath day.
The reason assigned by Jehovah for the institution, [Ex. xx, 11,] shows conclusively that the Sabbath did not begin with Moses; but is as old as the creation itself. And it proves furthermore that it was not instituted as a memorial of Jewish emancipation from Egyptian bondage, nor for any other event which related to that people; as it was appointed twenty-five hundred years before they left Egypt. The reason which God assigned for its institution is, that he had rested upon it. The commandment to keep the Sabbath, begins with a charge to "REMEMBER the Sabbath-day," &c., which evidently implies their previous knowledge of it. In Exodus xvi, 28, in rebuking the people for violating the Sabbath, he said, "How long refuse ye to keep my commandments and my laws?" We may infer from this that this people had for a long time been in the possession of the Sabbath and other ordinances of God, traditionally if not by a written code. It is true that the Sabbath was enjoined upon the Israelites at mount Sinai; but how can this affect the antiquity or the perpetuity of it any more than it does the other precepts of the decalogue? They were all in like manner given to them, and they were no more given to other nations than was the Sabbath. And though a due observation of the Sabbath is urged upon the Hebrews in view of their deliverance from bondage, and as being a sign between God and them, this is no good reason for considering the Sabbath exclusively theirs. They, in common with all others were bound to keep the Sabbath as a memorial of the creation, for which it was especially instituted; for in this they had a common interest with all others. But they were under special obligation to keep all God's commandments on account of the special blessings and privileges bestowed upon them. And their keeping the Sabbath would be a sign, known and read by all their idolatrous neighbors, and between God and them, much the same as a due regard for the Sabbath ever has been between God and his people, by which also they have always been distinguished from infidels. And this sign would be the more significant as the Canaanites in whose land the Israelites were about to dwell, were worshipers of the sun, the principal day of whose worship was the first day of the week, or Sun's day, as it was anciently called.
The writer has presented to us an array of names as collateral evidence of the truthfulness of his theory. But of what avail are all the names and men on earth in this case, if they form opinions, and make assertions contrary to the word of God? They are wrong, if not wicked. "To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." We could also cite names in a much greater number, and in every respect equally entitled to our confidence, whose opinions differ widely from those he has presented; but this would imply that we lack confidence in the word of God, and need the testimony of men to support it. The Apostle says, "Let God be true, and every man a liar," who disputes with him. We are forbidden to receive the testimony of an angel if he controvert the word of God.—Sab. Recorder.
The End of all Things is at Hand.
How remarkably do the transpiring events of our day coincide with the prophetic delineations of the closing scenes of time? Yet how few are willing to consider them as even the premonitory signs of the end of the world, as intimated by the pen of inspiration.
So rapidly do the most wonderful events transpire, that even the days of an infant are sufficient to compass the rise and fall of princes! What a repelling force has been developed, operating between the particles of social organism! Of how little value are the suggestions of man's wisest experience to the eager throng of adventurers hastening to the vortex of human futility! how impatient of restraint! how unstable in the path of duty! In fine, how accurate the description of the apostles in the foretold events of the last days.
“Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy, having their conscience seared with a hot iron.” 1 Tim. iv, 1, 2.
“This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God, having a form of godliness, but denying the power thereof.” 2 Tim. iii, 1-5.
“Knowing this first that there shall come in the last days, scoffers, walking after their own lusts, and 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 Pet. iii, 3, 4.
“But beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last times, who should walk after their own ungodly lusts.” Jude 17, 18.
How melancholy have been the departures from the faith of late! who does not feel sorrow for the defection of some friend who has turned his back upon the truth, and no longer lingers at the portals of the temples of God?
How wide-spread have been the delusions of seducing Spiritualists! what destruction of social confidence and virtue, has attended their manifestations! seducing spirits, how truly they were named by the apostles! Doctrines of devils! What horrid developments have been witnessed!
Who does not know of cases of glaring hypocrisy, lies, India-rubber consciences, as if seared with a hot iron—unblushing effrontery!
Look at the gross immoralities of the Mormons. See what a host of individuals are accurately described by the Apostle in the second quotation from Timothy. But we have not room to specify all the abominations now openly manifested as foretold. If any one can read the daily journals and not be satisfied of the truth of prophecy, we are sorry for their scepticism, for this is also one of the signs of the times. Look at the political condition of society—what corruption! what bribery! how given to all the arts of deception and intrigue are office-holders! witness the ballot-box stuffing, false swearing, and other acts of violence every where prevalent. Alas! it seems to be too true that we live in the last days, the days of peril. The tyranny of former ages gave way to constitutional monarchy, and again, that form of government yields to democracy. How greatly is it to be feared that even the feeble restraints of democracy will fail, and the deplorable condition of anarchy succeed to the last flickering existence of human government.—Sab. Recorder
The Source of Comfort.
The well-known missionary, Campbell, for many years after his conversion had neither peace nor joy in believing. His faith was rather subjective than objective. Doubts, fears, and actual backslidings had often shaken his hope and driven him almost to despair, even at the time he was regarded by other Christians as a pattern. At last, as he said in a letter to the venerable John Newton,
"The cloud which covered the mercy-seat fled away, and Jesus appeared as he is! my eyes were not turned inward, but outward. The gospel was the glass in which I beheld him. I now stand upon a shore of comparative rest. When in search of comfort, I resort to the testimony of God; this is, the field which contains the pearl of great price. Frames and feelings, are like other created comforts, passing away. What unutterable source of consolation is it that the foundation of our faith and hope is immutably the same, the sacrifice of Jesus as acceptable to the Father as ever it was! . . . Formerly the major part of my thoughts centered either upon the darkness I felt or the light I enjoyed. Now they are mainly directed to Jesus, what he hath done, suffered, and promised."
Count Them.
Count what? Why count the mercies which have been quietly falling in your path through every period of your history. Down they come every morning and every evening, as angel messengers from the Father of lights, to tell of your best friend in heaven. Have you lived these years, wasting mercies, treading them beneath your feet, and consuming them every day, and never yet realized from whence they came? If you have, heaven pity you.
You have murmured under affliction; but who has heard you rejoice over blessings? Do you ask what are the mercies? Ask the sun-beam, the raindrop, the star or queen of night. What is life but mercy? What is health, strength, friendship, social life, the Gospel of Christ, divine worship? Had they the power of speech, each would say, "I am a mercy." Perhaps you never regarded them as such. If not you have been a dull student of nature or revelation.
What is the propriety of stopping to play with a thorn bush when you may just as well pluck sweet flowers, and eat pleasant fruits?
But we have seen enough of men to know that they have a morbid appetite for thorns. If they have lost a friend they will murmur at the loss, if God has given them a score of new ones. And somehow, every thing assumes a value when it is gone, which man would not acknowledge when he had it in his possession, unless, indeed, some one wished to purchase it.
Happy is he who looks at the bright side of life, of providence, and of revelation. Who avoids thorns and thickets, and sloughs, until his Christian growth is such that if he cannot improve them, he may pass among them without injury. Count mercies before you complain of afflictions.—Religious Telescope.
Opposed to the Decalogue.
By M. E. C.
The London Advertiser states a fact which shows that men occupying prominent positions are not above the need of the most elementary Sunday School instruction. It says that a candidate for Parliament to the recent election, in the course of an electioneering speech, was asked, "What do you think of the Decalogue?" Confounded with the inquiry, he turned to a friend and asked, in a whisper, "What does that mean?" The friend whose acquaintance with divinity was on par with his own, replied by suggesting that it probably meant "flogging in the army."
Whereupon the candidate replied, "I entirely disapprove of the Decalogue, and will never rest until I see it abolished."
The gentleman was elected, and is now a member of the new Parliament. The Advertiser adds, "We pledge ourselves for the perfect accuracy of this statement."
The above is as I found it in the Christian Age, (Campbellite paper,) without alteration. It is a good story at any rate. The candidate's reply would not misrepresent the sentiments of several teachers I know of. M. E. C.
Gems of Thought.
THERE is nothing on earth so beautiful as the household on which Christian love forever smiles and where religion walks, a counsellor and a friend. No cloud can darken it, for its twin stars are centred in the soul. No storms can make it tremble, for it has a heavenly anchor. The home circle surrounded by such influences, has an antepast of the joys of a heavenly home.
Take Up the Cross and Follow Christ
Christ left the cross and went to glory, that you might take it and follow after him.