Review and Herald, Vol. 47, No. 5. (2/3/1876)

Review and Herald

Feb 3, 1876

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Feb 3, 1876

THE GRACE OF GOD THAT BRINGETH SALVATION

By John Gottlieb Matteson

I charge thee therefore, before God, and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his kingdom; PREACH THE WORD. 2 Tim. 4:1, 2.

THE GRACE OF GOD THAT BRINGETH SALVATION.

BY ELD. J. G. MATTESON.

“For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” Titus 2:11–14.

Our Heavenly Father is very gracious to the human family. He is a merciful God, and “is kind unto the unthankful and to the evil.” Luke 6:35. “He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” Matt. 5:45. Life, with all its blessings, is from the free grace of God. But all this grace is not “the grace of God that bringeth salvation.” It lasts no longer than this present life. The saving grace of God is more noble and holy. Its effects are more lasting. They reach beyond the tomb into the eternal ages. And this grace comes to us through the incorruptible seed, “by the word of God, which liveth and abideth forever.” 1 Peter 1:23.

1. “The grace of God that bringeth salvation hath appeared to all men.” The light has appeared in the world. Jesus says, “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life.” John 8:12. The word of life is free for all. All are invited to come to Jesus. “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely.” Rev. 22:17. The Lord “is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance.” 2 Peter 3:9.

2. The saving grace of God teaches us. The word “teaching” belongs, according to the original, to “grace,” not to “men.” Two things are here testified of the saving grace of God. 1. It has appeared to all men. 2. It teaches us. Then the apostle shows what it teaches us; namely, to follow Christ, and to look for his glorious appearing. And, finally, he points out the foundation on which this hope rests.

The saving grace of God is a system of education. It teaches us. It may be termed the school of Christ. The pupil who wishes to have a good standing at the close of the school must diligently heed the instructions given. He must learn little by little, day by day. He cannot learn everything the first day. He can come to the school and begin on the first day. That is all. So, likewise, must a Christian learn by degrees. He cannot grasp everything at once. “Brethren, I count not myself to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.” Phil. 3:13, 14.

Scholars often make mistakes, especially when they first begin, although their intentions may be good and their diligence great. The teacher does not drive them away from the school on that account. He has patience with them, and instructs them until they obtain more knowledge and experience. So, likewise, our teacher, Jesus, manifests great patience toward us. He continues to impart heavenly knowledge and to guide us, so that we may obtain an experience in the things of God, until we are ripe for the great harvest, his own image shines forth in us, and we have the mind of Jesus and “live by the faith of the Son of God.” In order to advance this work, we must be willing to learn, and not imagine that we have now learned enough because we have been baptized and have become members of a church. When this is done, we have just commenced to go to school, if the law of God is written in our hearts, and we know the Lord, so that he is our God, and we are his children.

It is a great mistake in the school of Christ when the disciple wants to be above the Master. May the Lord help us that we may be taught by the saving grace of God, until we finish our course with joy, and at last obtain the crown of righteousness.

3. The saving grace of God teaches us to follow Christ. “Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.” Men can learn much that pertains to religion. But if they do not learn to forsake their sins, and to follow the footsteps of Christ, they have not been taught by the saving grace of God.

It is through grace that we have known a portion of the Holy Scriptures from our childhood. But this grace alone does not save us. It is not saving before it enters so deeply into the heart that we “strive to enter in at the strait gate.”

When we by the grace of God gain victories over sin, and learn from Jesus to be “meek and lowly in heart,” then the grace of God brings us salvation. Then the soul finds rest in Jesus, and has learned that his yoke is easy, and his burden light.

Let us closely observe this important truth, that that which does not overcome sin is not the saving grace of God. It may be the invitation of God, or his preparatory grace, but it is not his saving grace. This Satan understands full well. For this reason he does everything in his power to hinder our salvation from the bondage of sin.

People can go from one religious society to another. They can change their views and theories. They can even learn to understand the truth of God and acknowledge his holy requirements. But to dig deep in one’s own heart, acknowledge one’s own sin, and turn away from idols to serve the living and true God, is the most difficult of all. It causes pain, so much pain that we are thereby led to suffer with Jesus. For no bodily suffering is so hard to endure as those sufferings of mind which are a consequence of crucifying the flesh with the lusts and affections thereof.

Blessed are they who learn to endure this profitable mortifying of the flesh. They are taught by the saving grace of God, and know by experience what it is to walk in the narrow way which leads unto life.

In this way we learn to deny ungodliness and worldly lusts. Ungodliness is the opposite of godliness. The ungodly man does that which is contrary to God’s will and at variance with his holy character. He despises both the law of God, and the joyful message of salvation through faith in the crucified and resurrected Messiah.

Worldly lusts are fleshly inclinations and desires which we have inherited from our parents or formed by our conduct and association with worldly men. So long as we follow these, and walk after the fashion of this world, and do the will of the flesh and of our evil desires, we are the children of wrath. Then we need to repent, to turn to the Lord, and to be born again by the word of truth. For when we receive the word with patience, it is able to save our souls. James 1:18, 21. Afterwards the spiritual life must be nourished by the pure milk of the word, and the heavenly principle of love needs to be quickened daily by prayer and communion with God, as well as by self-denial in our daily life and obedience to all of God’s requirements.

In this way we can receive strength to deny ungodliness, and to live soberly, righteously, and godly in this present world. We need wisdom from above—that wisdom which is “first pure, then peaceable, gentle, and easy to be entreated, full of mercy, and good fruits, without partiality, and without hypocrisy.” James 3:17.

We need divine wisdom to overcome the wisdom of Satan; for that is greater than all human wisdom. We need wisdom from God to be able to give an account at last of our stewardship—to arrange our affairs in life in such a way as may best glorify God. We need also heavenly wisdom to follow the golden rule—to do to our fellow-men as we would like to have them do to us.

The children of God are like an open epistle, known and read of all men. 2 Cor. 3:2. They are the epistle of Christ, written with precious letters by the Spirit of the living God in the fleshly tables of the heart. Verse 3. This epistle is put into a beautiful frame which adorns the doctrine of God our Saviour, when the disciples of Jesus walk circumspectly, not as fools—but as wise. Eph. 5:15.

It is well to be careful of our words, thoughtful in our actions, merciful, long-suffering, ready to help and to forgive, showing love and gentleness to all. And when we have erred and wronged our fellow-men, it is like the friendly sunshine after the storm when we humbly acknowledge our mistakes and ask their forgiveness.

We live righteously and godly when our life is molded after the holy law of God and the perfect example of our Saviour. “The foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.” 2 Tim. 2:19. “Little children, let no man deceive you; he that doeth righteousness is righteous, even as He is righteous.” 1 John 3:7.

4. The saving grace of God teaches us to look for the glorious appearing of our Saviour. It does not teach us to long for death, but to wait for Jesus. “Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ.” 1 Peter 1:13.

Death is an enemy, and the last enemy that shall be destroyed. 1 Cor. 15:26. It is not the gate of endless joy. Jesus is the door. John 10:9. He is the way and the truth and the life. No man cometh unto the Father, but by him. John 14:6. No one can obtain salvation from sin, except through Jesus. Neither can any one deliver us from death and the tomb, and present us before the Father adorned with the never-fading beauties of immortality, except Jesus.

Jesus has gone to prepare a place for his disciples in the beautiful mansions of the Father’s house. He testifies: “And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am there ye may be also.” John 14:3. The church of God waits for the coming of Christ. This is the blessed hope. The Lord says, “Behold, I come quickly; and my reward is with me, to give every man according as his work shall be.” And the waiting saints of God respond, “Amen! Even so, come, Lord Jesus.” Rev. 22:12, 20.

Let us then look for and hasten unto the coming of the day of God, and strive to be found of him in peace, without spot and blameless. 2 Peter 3:12, 14.

The foundation on which the hope of the church of God rests is this, that the Son of God “gave himself for us.” Our hope of salvation from sin does not rest on the law. The death-bringing letter of the law (according to the Danish translation) cannot give life. But it can lead us to a true knowledge of sin. And this is the office of the law both in the Old and the New Testament. The law was not crucified for us. It did not suffer the punishment of sin in our stead. But the Son of God “gave himself for us.” His name is Jesus; “for he shall save his people from their sins.” Matt. 1:21.

The object of this divine sacrifice is, “that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.” The word which is translated iniquity is anomias, and means lawlessness. It is thus translated in the Emphatic Diaglott.

This is in perfect harmony with Rom. 8:3, 4. God sent his own Son for a sin-offering, “that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.” Thus, through faith in his beloved Son, can the Lord take away the carnal mind, which is enmity against God; “for it is not subject to the law of God, neither indeed can be.” Verse 7.

Jesus can save from all iniquity or lawlessness, when we are continually taught by his saving grace. And the souls which are thus purified are his peculiar people. They belong to the Lord for time and eternity. “For ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God’s.” 1 Cor. 6:20.

When the saving grace of God thus works in us, it produces zeal for good works. Then the words of Christ, “Ye are the light of the world,” are daily considered

by humble and teachable souls. “Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven.” Matt. 5:14, 16.

Blessed is the man who pays attention to the word of life, and learns diligently in the school of God’s saving grace, until, like a ripe sheaf, he is gathered home to the heavenly garner.

LITTLE THINGS.

By Sel.

We call him strong who stands unmoved— Calm as some tempest-beaten rock— When some great trouble hurls its shock; We say of him, His strength is proved; But when the spent storm folds its wings, How bears he then life's little things?

About his brow we twine our wreath, Who seeks the battle's thickest smoke, Braves flashing gun and saber stroke, And scoffs at danger, laughs at death; We praise him till the whole land rings, But—is he brave in little things?

We call him great who does some deed That echoes from shore to shore— Does that, and then does nothing more; Yet would his work earn richer meed, When brought before the King of kings, Were he but great in little things.

We closely guard our castle gates When great temptations loudly knock, Draw every bolt, clinch every lock, And sternly fold our bars and gates; Yet some small door wide open swings At the sly touch of little things.

I can forgive—'tis worth my while— The treacherous blow, the cruel thrust; Can bless my foe, as Christian must, While patience smiles her royal smile; Yet quick resentment fiercely slings Its shots of fire at little things.

And I can tread beneath my feet The hills of passion's heaving sea, When wind-tossed waves roll stormily; Yet scarce resist the siren sweet That at my heart's door softly sings, “Forget, forget life's little things.”

But what is life? Drops make the sea; And petty cares and small events, Small causes, and small consequences, Make up the sum for you and me; Then, oh, for strength to meet the stings, That arm the points of little things!

—Sel.

THIS GENERATION.

By R. M. Kilgore

This expression, found in Matt. 24:34, has led many to conclude that the entire chapter met its fulfillment at the destruction of Jerusalem.

The chapter, with the one following, contains a discourse given by our Lord in reply to two questions propounded by his disciples: “When shall these things be?” and, “What shall be the sign of thy coming, and of the end of the world?” Christ pointedly answers both of these. The predictions given in answer to the first, relating to the destruction of the temple and city of Jerusalem, were accomplished by the Roman armies, without a preceding sign, in A. D. 70. Dan. 9:26; Matt. 24:15; Luke 21:20.

The second question was answered by a recital of events to occur from that time till the second coming of Christ at the end of the world, or the Christian age. Christ carried the minds of his disciples forward from the time of their flight from the city, through the long period of tribulation of 1260 days (years) while the church was to be nourished in the wilderness; verse 22; Rev. 12:6; he noticed the rise of false Christs and prophets who should, if possible, deceive the very elect; and, lastly, he spoke of the signs which were to appear, the darkening of the sun and moon, and falling of the stars, foretokening his coming, and the shaking of the powers of the heavens.

The fulfillment of these events embraced a period of more than seventeen hundred years; and this period must include more than one generation. Now, to which one of these did Christ refer when he says, “This generation shall not pass, till all these things be fulfilled?” Why, says the objector, he refers to the generation to whom he is speaking. But wait, let us see. In Mark, 8:11, 12, we read: “And the Pharisees came forth, and began to question with him, seeking of him a sign from Heaven, tempting him. And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? Verily I say unto you, There shall no sign be given unto this generation.” In Matt. 16:4 and Luke 11:29, he makes the single exception of the sign of the prophet Jonas.

Now we would ask: Would Christ, after he had told that wicked and adulterous generation that there should no sign be given to it, at any subsequent time, give them, in the sun, moon and stars, signs by which they might know when Jerusalem was to be destroyed? This would make Christ stultify himself, and show him to be a false prophet, witnessing against himself. Let those think thus who can.

Where are the facts which support this view? Does history furnish us with the evidence that that generation, previous to A. D. 70, saw a supernatural darkening of the sun and moon, or the stars falling from heaven? that they witnessed the shaking of the heavens and the earth? or that all the tribes of the earth mourned when Jerusalem was besieged and made desolate? No such testimonies are recorded. And surely there was one tribe, or nation, the Romans, who were not mourning when their armies were riding triumphantly into the city, and shouting victory over the besieged.

And we ask again, What shall we do with the predictions recorded by the seer of Patmos, Rev. 6:12–17, in A. D. 96, twenty-six years after Jerusalem was destroyed, when he speaks of the same events of which Christ has spoken above? Surely here is another false prophet if these things were fulfilled prior to A. D. 70. But here, again, it is Jesus Christ himself who testified these things to his servant John. Chap. 1:1. Therefore, this testimony proves positively that Christ, in Matt. 24, did not give these signs in the sun, moon, and stars, to the generation living previous to the destruction of Jerusalem.

But how natural and reasonable that Christ should carry the minds of his disciples, by these events following in their order, down to the people or generation which should see the last sign fulfilled—the falling of the stars in 1833—and then speak of this generation as the one that should see the consummation and the end. He had passed over the periods lived by other generations, and it would be highly proper for him thus to speak. It is a principle endorsed by all scholars that the adjective “this” refers to the thing nearest or last mentioned.

In the language of another, “We do not believe that the phrase, ‘this generation,’ marks any definite number of years. Some suppose that our Lord designed to teach that some who were witnesses of the dark day in 1780 would live to witness the second coming of the Saviour. But it is our opinion that the Lord designed to teach that the people who should live at the time of the fulfillment of the last sign (the falling stars of 1833), and should hear the proclamation of the coming of Christ, based partly upon the fulfilled signs, should witness the scenes connected with his coming.”

“The proclamation of the coming and kingdom of Christ is given to the last generation. God did not send Noah to preach to the next to the last generation before the flood, but to the last. The very generation which was destroyed by the waters of the flood saw Noah build the ark, and heard his warning voice. So God has raised up men to give the solemn warning to the world at the right time to give force to the warning. And the very generation of men that live after the three great signs are fulfilled, and who hear and reject the warning message from Heaven, will drink the cup of the unmingled wrath of God. For such the seven last plagues are reserved. And those of this very generation who receive the message, suffer the disappointments, and endure the trials of the waiting position, will witness the coming of Christ, and exclaim, ‘Lo, this is our God; we have waited for him, and he will save us.’ Isa. 25:9.

“With what emphasis our Lord gave utterance to this sentiment. It is a rebuke upon our unbelief. As we read it, God help us to believe it: ‘Verily I say unto you, this generation shall not pass till all these things be fulfilled.’ And as though this were not enough to lead us to unwavering faith, he adds these forcible words: ‘Heaven and earth shall pass away, but my words shall not pass away.’”

R. M. KILGORE.

THE WORD OF GOD.

By Jos. Clarke

“And his name is called the Word of God.” Rev. 19:13.

Jesus Christ, our Advocate and Intercessor, is called in the Holy Scriptures by a variety of names and titles, each one indicating in itself a separate and distinct office, in which he acts by authority from his Father, Jehovah. He is here called the Word of God, to indicate his authority to make known to man the word or will of God.

He is called the Word of God in John 1:1, 14; and in this connection it is stated that the Word was made flesh and dwelt among us. He is also called the Faithful and True Witness, Rev. 3:14, showing that the Scriptures given by his authority are not to be doubted or denied; nor are they like the works of man, liable to error and deceit. They are not an idle romance of the day, written for display or for profit; but the very book God has provided for man, to guide him aright, to warn him of danger, to instruct, or to reprove, as may be necessary.

“I and my Father are one” is an assertion made by the Lord (John 10:30) to show the perfect agreement existing between Jehovah and himself; and Paul, in Heb. 1:1, 2, states that “God, who at sundry times and in diverse manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son.”

So we must conclude that the Holy Scriptures are the gift of God, through Jesus Christ, who personally interested himself in making known to man those truths which it is most important for him to understand. He did not satisfy himself with merely enlightening the people of a particular age or nation, but he commanded that they should be written and preserved for coming generations.

To this end, the Scriptures of divine truth have ever been committed to the keeping of good men, who have so valued and appreciated them as often to willingly die the most painful death rather than give up the word of God; and many have died in its defense.

It is well known by the best and wisest men that the Sacred Scriptures have ever been the especial care of God; and that while the powers of darkness have often tried to wholly destroy them, their Author has ever found ready means for preserving them from the fury of Satan.

The being here spoken of as the Word made flesh, and dwelling among us (John 1:14,) is certainly a very exalted personage; for he is called “Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace.”

Various needless and absurd theories have been brought out from these titles; but when we consider that they signify the offices conferred upon him by his Father, Jehovah, the mystery is explained, and the darkness vanishes. All the fog of theological controversy is blown away by the power of the word. The expression, “My Father is greater than I” (John 14:28), shows two distinct persons, one greater than the other.

What kindness and condescension it is in so exalted a being to make known to man so much concerning himself as is made known in the Bible; so much, and so interesting, and so profitable; oh, is not the word of God a priceless treasure, a vast mine of wealth?

The Word of God was made flesh; that is, the Lord Jesus, who made known to man the Holy Scriptures, impersonated in himself the word and will of God, just as George Washington was a representative in himself of national freedom, or Nero of tyranny. By the same figure of speech, Jesus, in one of his offices, personifies the word of God. He fulfills also the office of advocate, and priest, and king. Truly, fallen Adam’s race found a true friend, and a powerful one, in Jesus Christ.

Now, how shall this subject be made a profitable one to us at this time? let us see, for a moment, what is the conclusion of the above train of reflections.

The word of God, coming to us by inspiration, is in our hands. Forty or fifty cents of American currency will purchase a good, readable copy of this priceless treasure. You and I can read from three to ten chapters per day; we can reflect upon this; we can pray over it; we can speak of it to our associates in the great highway of life. This will preoccupy the mind, and, with proper improvement, may sanctify our hearts, driving out gluttony, lust, and avarice, as darkness flees at the approach of day.

Jos. CLARKE.

THREATENING SITUATION IN EUROPE.

By Wm. Penniman

“Discount as we please the numerous rumors of warlike preparations in Europe, and explain as we may the circumstances which may precipitate hostilities, there will still remain the hard, solid fact that no one would be greatly surprised—that is, no one who has given any attention to European affairs—if it were announced to-day that a war had broken out in that continent. Russia, since the Crimean war, has been busily constructing railroads with the double purpose of opening up her territory to commerce and of facilitating the transportation of troops. She has steadily endeavored to give a good elementary education to her people; and her soldiers are not only admirably drilled and under perfect discipline, but are vastly superior in general intelligence to those who formerly fought against the troops of other powers. The German army is the admiration of military nations, and the example which they keep in view in contemplating reforms. Austria, since her recent loss of territory, has striven hard to bring up her means of offense and defense. France has brought nearly as much skill to bear upon her army re-organization as she has upon her financial difficulties, and with nearly equal success. Other countries have done what they could do in the same direction.

“Every European nation is jealous of the slightest movement on the part of its neighbors. National existence seems to be considered absolutely dependent upon the readiness to resist attack. All Europe appears to be living during a period of armistice of uncertain duration. The wisest statesmen do not know how soon the thunders of cannon may call the nations to engage in a deadly struggle. In almost every country there is a financial crisis approaching, which impels its rulers to seek some way of reducing the present costly armaments.

“An attempt has been made to place Europe upon a peace footing by mutual agreement, and it has failed. One power hesitated to begin before another, and no beginning was made. But neither Russia nor Germany nor Austria can afford to sustain much longer the enormous drain upon industrial resources by the present huge armaments. Commerce and agriculture in Russia are threatened with stagnation and collapse. Germany is far from a condition of prosperity. Austria is in a precarious financial state. The opinion is not unwarranted that a pretty general war is now looked forward to as the only available means of clearing the political atmosphere, and producing a subsequent peace less costly than the present one.

“One almost trembles to think what will be the effect of an outburst of war in Europe. The storm which is long in gathering is long in dispersing. Besides the ordinary causes serving to produce war, it is impossible to shut one's eyes to the fact that the strife once begun the religious element will enter largely into it. Utterances in unguarded moments by papal dignitaries like Cardinal Manning have shown that the Vatican is plotting for the restoration of the temporal power of the pope; and Bismarck and Gladstone are of the same opinion.

“Great Britain, by the purchase of the Suez Canal, has declared that European complications are to be no longer a matter of indifference to her. Her army is to be mobilized and the war office has matured a plan. With the exception of some modification to meet the possible needs of the colonies, the method is substantially the same as that of Germany. The regular force is about 129,000 men, the total reserve, 340,000 at present. The whole of the regular and auxiliary troops are to be divided into an active and a garrison army. At Colchester the first army corps will have its headquarters, and it will be available for foreign service. The second corps is to be at Aldershot, while the other six corps are to have their stations at Croydon, Salisbury, Chester, York, Edinburgh and Dublin. Whether by conscription or increase of pay, the condition of the army is to be vastly improved, both in numbers and efficiency.

“Our own government, unless through some marked departure from a time-honored policy, need not be drawn into the conflict impending in Europe. To prevent in time any possibility of the struggle of the Church of Rome to obtain control of the direction of the State—the most dangerous and subtle of all the war-producing causes in Europe,—having any effect here, it will be wise to prevent effectively and as speedily as possible all possible establishment, openly or in disguise, of anything like a State church. The hierarchical power of the papacy must be kept in proper subordination to the civil power; and civil measures will answer the purpose if they are applied in time.”

The foregoing condensed view of the condition of Europe, from the New York Weekly Witness, of Jan. 13, 1876, shows unmistakably where the nations are drifting. The idea that “it is impossible to shut one's eyes to the fact that the strife once begun the religious element will enter largely into it,” is quite significant. It is plain to be seen from the conclusions of the article that the prediction of some of our statesmen that a religious war is impending is not wholly unfounded. The Witness fears the establishment of a State church. Active measures are already in operation to secure such a church; therefore, the opposers of this movement know there is danger ahead. Wm. Penniman.

REVIEW OF STORR.

By A. Smith

Answers to Objections Raised by Him.

(Concluded.)

Obj. 1. “A person traveling east or west, and making the circuit of the earth, will gain or lose a day; and beyond the polar circles the sun does not rise for days, and even months together; therefore, it is impossible to keep the Sabbath with precision anywhere.”

Ans. Was not the earth as round on the day that God uttered his law from Sinai and wrote it upon tables of stone as it is now, and was it not therefore as impossible to keep the Sabbath then as now?

Jesus said that the Sabbath was made for man—for all mankind. Mark 2:27. God said to man, “Be fruitful, and multiply, and replenish the earth;” that is, fill it with inhabitants. It is possible, therefore, for all mankind to keep the Sabbath in all parts of the world. If the objection is of any force, will it not apply equally well to the first day of the week?

Obj. 2. “The fourth commandment contemplates the sanctification of one-seventh part of time, and does not refer to any particular day of the week.”

Ans. If this be true, those who keep the seventh day are as near right as any people in the world; and since we must begin to reckon at some day as the first in order to

reach a seventh day, and since the preponderance of Bible evidence, corroborated by the customs of pagans, Mohammedans, Christians, and Jews, points to Sunday as the first, and Saturday as properly the seventh, day, they are much nearer right.

If the commandment contemplated the sanctification of one day in seven, but no day in particular, why was it that God pointed out what is now known as Saturday, or the seventh day of the week, as the Sabbath, by a succession of miracles continuing forty years? Ex. 16:14-31; Josh. 5:12.

Obj. 3. “Somewhere there has been a loss of one or more days in the reckoning of time; and, hence, we cannot be keeping the true seventh day in order from the creation.”

Ans. It cannot be supposed that God made any mistake in the wilderness in pointing out the day that should be kept as the memorial of creation; that Christ made any mistake in recognizing the Sabbath observed by the Jews as that of the commandment; or that our Christian opposers make any mistake in declaring that Sunday is the first day of the week in order from that upon which Jesus rose from the dead. We have only, therefore, to count back one day to find the Bible Sabbath, the true seventh day, in order from the creation.

Obj. 4. “Good men have kept Sunday as the Sabbath, and have died in that faith; and I believe they will be saved.”

Ans. They kept Sunday because they really thought it was the Sabbath of the Lord. It was a sin of ignorance, and for Jesus’ sake it will be blotted out, and not be remembered against them. But when light comes, we are no longer justified in pursuing a wrong course because others less favored than ourselves, who have done so unwittingly, will be finally saved. See Lev. 4; Heb. 13:11, 12.

Obj. 5. “Most Christian people keep the first day of the week as the Sabbath, and but comparatively few keep the seventh day. The laws of our country require the observance of the first day; and it is very desirable that all should observe the same day.”

Ans. In point of numbers, the true people of God have ever been in the minority among the children of men. The majority are not always in the right. The Bible gives a catalogue of fearful sins charged against many, who, at this time, profess to be the people of God. See 2 Tim. 3:1-5. But few of the many who profess to be Christians will ever be saved. Luke 13:24-28.

Let those who regard the laws of our country as more precious than the law of God bow to the Sunday edict. We choose to cast our lot with the faithful few who have ever been loyal to the God of Heaven. Did these same objectors feel in duty bound, a few years ago, to enforce the fugitive slave law? Why not, unless because it conflicted with what they believed to be right in the sight of God?

It would be a desirable state of society indeed, if all were to keep the same day; but since God will not be likely to change his law to suit the State, had not the State better honor the law of God by commanding the observance of the Bible Sabbath?

A. Smith.

THE FINAL DOOM.

By D. T. T.

THAT is a fearful word which the Spirit makes use of in Acts 3:23, viz., exolothreumai. Our translators in the common version render it “destroyed.” The English here scarcely comes up to the original. The emphatic form of the verb is used. The Greek term is found nowhere else in the New Testament. The Septuagint and Josephus use the word, but it is never found in the classics. It is quite peculiar here. Now the Syriac renders the word, “shall perish.” The Bible Union version has it, “shall be utterly destroyed.” Alexander Campbell makes it, “shall be cut off.” It means, say Parkhurst and Robinson, the lexicographers, “to utterly destroy.” Greenfield says it means “to utterly destroy, to exterminate;” and Bloomfield, “to utterly exterminate.”

The corresponding Hebrew word, Chereth, signifies “a cutting off.” It refers to the major excommunication; and Maimonides and his peers, the Rabbis, interpret it as denoting a complete excision, a death that truly kills, an utter destruction of both soul and body. Yes, God can kill soul and body in hell fire. Who can doubt it? Who is the subject of this intense, terrible anathema? Ans.: The human soul that will not hear Christ. “There is,” writes Hudson, “no hint here of a death that does not kill.” Do you hear Jesus when he speaks to you, O sinner? You had better listen.—D. T. T., in Bible Banner.

THE COMING DAY.

By Lillie D. Avery

All nature seems, in solemn tones, To warn the nations that the end is nigh. The very earth is shaken, rent, and torn, By frightful earthquakes; and the upheaving sod Buries whole cities in a single night! Though ghastly famine shows her hideous head, And “pestilence stalks forth” by night and day To visit judgment on the ungodly race, Still, heedless of his doom, the robber lies In wait for spoil! The murderer lifts his arm, To strike his unoffending victim down. The skeptic lifts his daring voice aloud, Denies the Bible, and makes void God’s law!

The idle scoffer joins the awful cry, And wages daring war against Jehovah! The hypocrite, with meek, averted eye, Is plotting evil in his bosom still; The “fawning publican,” the Pharisee, The midnight ruffian, and the ungodly mass, All, heedless of their fearful, hastening doom, Are rushing blindly on!

And thus it is, and thus ’twill be, until He comes again whose right it is to reign. Then will the earth be purified with fire, And made to be the fit abode of saints. Roll on, old earth, and bring the blessed day, That day when thou shalt be restored again To all the beauty which thou didst possess Six thousand years ago!

LILLIE D. AVERY.

OBEDIENCE THE TEST OF PIETY.

By J. O. Corliss

This is an age of deceptions. Scarcely anything is exposed for sale that is not adulterated in some way, or glossed over to attract attention. The appearance of an article is often well calculated to deceive the buyer as to its real merits unless he gives it a critical examination before purchasing; and even then, the deception is sometimes so complete as to blind the eyes of the individual. Man is not only exposed to deception in the affairs of this life, but also in things pertaining to the life to come.

Satan has become an expert in the art of blinding the mind of man concerning a religious experience and character; and his ends are just as certainly gained if one makes a profession of godliness and fails to develop a righteous character as though he never pretended to serve God. But He who knows the blindness to which the human heart is susceptible has provided a sure test, that the reality of those dispositions we profess to cherish toward him may be shown by corresponding conduct.

Do you ask how we can know that we possess a saving knowledge of God? “And hereby we do know that we know him, if we keep his commandments.” 1 John 2:3. Would we know who are deceived in the matter? “He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him.” Verse 4. Do we have doubts whether we love God or not? “For this is the love of God, that we keep his commandments; and his commandments are not grievous.” 1 John 5:3. Do we wish to know if we bear true love to the children of God? “By this we know that we love the children of God, when we love God, and keep his commandments.” Verse 2. Do we inquire who are those that love our Saviour? “He that hath my commandments, and keepeth them, he it is that loveth me.” John 14:21. Would we detect those who do not love Christ? “He that loveth me not keepeth not my sayings.” Verse 24. In short, would we trace the dividing line between saint and sinner? “In this the children of God are manifest, and the children of the devil; whosoever doeth not righteousness is not of God.” 1 John 3:10. And, finally, do we desire to know the great test and rule of trial in the Judgment? “And death and hell delivered up the dead which were in them; and they were judged every man according to their works.” Rev. 20:13. From first to last the test is, “By their fruits ye shall know them.” J. O. CORLISS.

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