Earlier text: No Apostasy, or Once in Grace, Always in Grace“Origin of Evil.”
By R. F. Cottrell
I heard a discourse on this theme by a minister who holds to human progression; that is, that man was at first in a savage state, with reasoning faculties but a little above the brute creation, and that in the course of some hundreds of thousands of years he has risen to his present state of development in knowledge, arts, civilization and refinement. The doctrine of the “fall of man” he rejected. That the term is not found in the Scriptures was adduced as conclusive proof that the doctrine is not a Bible doctrine. Instead of falling from a state of holiness, man had, he held, been rising in the scale and progressing toward perfection. Evil, he held, was not introduced by the act of the creature, but by the will of the Creator. God was the author of evil; it was a part of his all-wise plan. An appeal was made to the Scriptures to prove that God was the originator of sin. The text relied upon as proof of this was Isa. 45:7: “I form the light, and create darkness; I make peace, and CREATE EVIL; I the Lord do all these things.” Sophisms, or logical fallacies, are often founded on the ambiguity of terms, the hearers being led astray by the adroit handling of a term, making it convey a meaning not intended in the proof text. Here evil is the ambiguous term. Sin is always an evil; but evil is not always a sin. So far from it, evil is sometimes the just punishment of sin; and that this is its sense in the text, is evident from a comparison with other texts.165 “Therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us by bringing upon us a great evil.” See Dan. 9:11–14. “Shall the trumpet be blown in the city, and the people not be afraid? Shall there be evil in a city, and the Lord hath not done it?” Amos 3:6. “All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.” Chap. 9:10. A multitude of texts might be quoted, showing that God hates sin; that evil, in the sense of sin, he is of “purer eyes than to behold;” that it shall not “dwell with” him; and that he creates evil only in the sense of sending his judgments against sin, as in the following: “For the inhabitant of Maroth waited carefully for good; but evil came down from the Lord unto the gate of Jerusalem.” Micah 1:12. And those who would charge sin against God, by dextrously using terms in a sense directly opposite to the true one, I would refer to the word of the Lord by the prophet: “Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight.” Isa. 5:20, 21. Christian Bullets.
By Uriah Smith
From an article in The Methodist of May 8, 1875, entitled “Clerical Inventors,” it appears that a clergyman was the inventor of the percussion cap which has wrought such a revolution in the use of fire-arms. It says:— “Among these inventions of clerical origin are some that . . . have changed the relations of nations, and swerved them from what a century since was apparently their predestined course. This latter has been accomplished in a remarkable degree by the substitution, in fire-arms, of fulminate igniting by percussion, in place of the old flint lock. Its inventor was the Rev. John Alexander Forsyth, ‘minister of Belhelvie,’ a parish in Aberdeenshire, Scotland, and its date early in the year 1807.” This invention made the revolver capable of successful use, of which the article in question says:— “Although a clergyman thus enabled the revolver to be made a practical success, there is nothing to show that its original inventor belonged to the cloth, or even that he was a church member; but that he was keenly alive to religious and theological differences is manifest from the fact that in his specification he sets forth expressly that the construction of the revolving arm ‘and of the bullets may be varied, some for shooting square bullets against Turks, others for shooting round bullets against Christians,’ but the reason of this special adaptation of projectiles to Moslem and orthodox does not appear.” These, to say the least, are curious facts in the history of fire-arms. Why a round bullet is any better adapted to a Christian than a square one would puzzle the present generation to determine. U. S. “Ye Are the Light of the World.”
By A. C. Bourdeau
These words in Matt. 5:14, as spoken by our Saviour in his memorable sermon on the mount, are used metaphorically. Here Christ’s followers are not merely likened or compared to a light, but are said to be “the light of the world.” A metaphor is the most forcible figure that can be used by which to represent any person or thing. The sun, around which the earth and planets revolve, and by which they are held in their orbits, is the great source of light from which these bodies receive light and heat. The same may be said of any heavenly body which forms the center of a system of orbs, relative to the bodies which revolve around it. The moon only reflects the light that it receives from the sun. In like manner, doubtless, the earth reflects light borrowed from the sun to the planets and other celestial bodies, just as they reflect borrowed light to the earth. Even an artificial light could not exist without heat, and heat, as already stated, is received from the sun. The nearer we come to a light, the more light we can see in it. Now the message declared unto us in Holy Writ is, “that God is light, and in him is no darkness at all.” 1 John 1:5. And of his Son, by whom “he made the worlds,” and who is “the express image of his person,” we read, “That was the true Light, which lighteth every man that cometh into the world.” John 1:9. Said Christ, “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life.” Chap. 8:12; 9:5. The Lord is “the Sun of righteousness”—the great source of spiritual light—the fountain from which all our blessings flow. His word is a lamp unto our feet, and a light unto our path. And it is only through that sacred word, backed up by the Spirit of God to our hearts, that our minds become illuminated, and that, in believing in the light—Christ Jesus—we “may be children of light” (John 12:35, 36; Eph. 5:8); and thus “shine as lights in the world.” Phil. 2:15. This we have not in and of ourselves. It is a gift from above, which “cometh down from the Father of lights.” James 1:17. As we follow the Saviour, or draw near to God in keeping his commandments, and in walking in conformity to the leadings of his Spirit, and to the teachings of his word, we receive rays of light which we reflect upon others around us, our path “is as the shining light, that shineth more and more unto the perfect day.” Prov. 4:18, and others see our good works, and glorify our Father which is in Heaven. Matt. 5:19. Those who really occupy this position are the most esteemed and appreciated as consistent Christians near home, where they are the best known. They are not formal professors, who at a distance have a name that they live, while at home they are dead, whose light shines less at home than abroad. (We read, “If therefore the light that is in thee be darkness, how great is that darkness?” Matt. 6:23.) But they are the real, humble followers of Christ, who are often found communing with their God in secret prayer, where they have the light of God’s reconciled countenance shining into their hearts. When they appear before those of their own household, they bear the impress of their Heavenly Father upon their countenance, have a gentle, winning, and loving spirit, and use words of pleasantness, which are “always with grace, seasoned with salt,” are “to the use of edifying,” and are calculated to “minister grace unto the hearers.” They thus appear also before their neighbors, and all those with whom they have to do, exhibiting pure characters by being strictly upright and honest in all their walks and dealings in life, both with God and man; and, in this manner, they are not found scattering abroad, but gathering with Christ, by letting their light shine. Commencing first at their Jerusalem—in the closet—they exert an influence for good in their families, among their neighbors, and as far as they can upon their fellow-men around them. A few years ago, two of our preachers were holding a two-days’ meeting in a village, where a Sabbath-keeper and his family had been living for several years, when, at the close of their meeting, as liberty was given for any present to speak, a man arose and expressed his determination to become a Christian, and to keep all the commandments of God; and, addressing his neighbors and acquaintances, he feelingly said, “It is not what these preachers have said to us to-day that has led me to embrace the seventh-day Sabbath; but it is the consistent course of that Mr. P——.” In another place, several discourses were given, and an active business man and his family, who were worldlings, embraced the truth. It was soon seen that a great change for the better had taken place in that family. In the course of two years after that, two families and other individuals that were his near neighbors embraced the truth, one of whom testified afterward in a Sabbath meeting as follows: “When meetings were held in our neighborhood two years ago, I was as much convinced that the seventh day is the Sabbath as I am to-day. Since that time, I have watched the course of Bro. H—— and his family, and I have fully concluded that the truth which has done them so much good, is good for me and mine, and, by the grace of God, we are resolved to keep it.” “Hold up thy light! Thou canst not tell,
However feeble be its ray,
But some poor soul may catch its beam,
And find the narrow way.” Looking Back.
By Joseph Clarke
SOMETIMES it happens that persons who have given quite liberally at the calls of charity and benevolence, at some turn in the times, when money is scarce, are confronted by Satan thus: You see how it is; your money is gone little by little; there is no end to this continued call for money; there is your Systematic Benevolence money, your tract money, your donation to the Bible cause, your widow and orphan money, your subscription to the meeting-house, the camp-meeting expenses, and other calls too provokingly numerous to mention. Just think what all these items amount to in one year, in ten years; and then the interest too, it is all astounding to think of. Now look at it; if you had kept clear, and judiciously laid out this charity fund in land and stock, and improvements, see how you would have thriven. No wonder your neighbors get ahead of you. Why, there's your old friend W——, who rolls in splendor and wealth, while you are all the time managing to get along. Consider how much time you spend attending meetings; and then there are your traveling expenses, you did not think of that. If the Lord was what you think he is, he would not allow you to be so scrimped and mortified, and to see all your old friends driving past you in their fine rigs, and hardly stopping to say good morning. This kind of thing does not pay; you will have to temper down your zeal a little or die in the poor-house. Then there are your rich brethren who have vastly more property than you have who do not pretend to give even as much as you do. Do you not see that even your own brethren are making money over your foolish, doting liberality? One says it is done to get a name; another says it is because you have no more sense, and so on. I tell you you must be careful, you would be thought as much again of if you had money to lend instead of borrowing; see how things work all the time against you. Thus Satan plies many a poor soul until he goes back to the realms of darkness and loses sight of the eternal city and its infinite glory. Thus it happens that many a purse-string is tightened, and many a heart is hardened beyond recovery, and many a goodly treasure in Heaven is forfeited. Thus it is that many a suffering one is unrelieved and unblessed with those gifts which are molding and rusting in the rich man's granary and safe. Thus it is that many will find at the last that they are poor and miserable, blind and naked, when they supposed themselves to be wealthy and refined; and the rust of their treasures will be a witness against them. In the day of the Lord, when he shall come again to earth, all those arguments now so weighty in favor of looking back to earth's treasures and vanities will be lighter than thin air. Then, too, all those arguments in favor of Christian liberality will be weighty and strong. Repent not of having done well; but enlarge thine heart, and look into the future, into the far-off land, where all thine alms are laid up for thee. All is safe there, unless thou dost retract and recall those gifts. Absurdities of Doctrine.
By I. D. Van Horn
The doctrine of the immortality of the soul requires us to believe that spiritual death was all or a part of the penalty for Adam’s transgression. By spiritual death is meant the soul’s alienation from God and the losing of all desire to do good. This is absurd, for it subverts the Bible doctrine of a vicarious sacrifice. By vicarious sacrifice is meant that Christ dies as a substitute for man and suffers the penalty for his transgression. Now if spiritual death is the penalty, Christ must die a spiritual death to redeem man from it, which would make him a sinner. This we know is false, and therefore cannot arise from a heavenly source, but from him who said to Eve in Eden, “Ye shall not surely die.” The doctrine of the immortality of the soul exalts death as a friend, which robs Christ of his glory. The oft-repeated expressions heard on funeral occasions are very much in harmony with the sentiment of a well-known hymn— “Death is the gate to endless joy,
And yet we dread to enter there.” Now if this sentiment be true, then death is a friend to the human family; which is directly in conflict with the scripture which says, “The last enemy that shall be destroyed is death.” 1 Cor. 15:26. And it also robs Christ of his glory, for the Scriptures everywhere set forth the fact that Christ is the way, the truth, and the life. He is the one that will destroy death, and give his people endless joy. The doctrine of the immortality of the soul subverts the Bible doctrine of the Judgment; for it requires us to believe that both the righteous and the wicked enter their reward at death, and hence their judgment either wholly or in part must take place at that time. According to this view the Judgment began nearly 6,000 years ago when Abel died. This is in direct conflict with the Bible which invariably points us forward to the last day as the time of judgment. Acts 17:31. The doctrine of the immortality of the soul makes the resurrection of the dead unnecessary, which again is in direct conflict with the Bible. According to this belief, if the resurrection never did take place it would be no matter to either the righteous or the wicked, as the one class would be rejoicing in glory, and the other suffering the torments of hell. But Paul says, “If the dead rise not, then is not Christ raised.” “Then they also which are fallen asleep in Christ are perished.” 1 Cor. 15:16, 18. The doctrine of the immortality of the soul forever sets aside the idea that the universe will ever be free from sin and sinners, which again is in conflict with the word of God. See Rev. 5:13. And, according to the interpretation given by immaterialists, of the parable of the rich man and Lazarus, Heaven and hell are within speaking distance of each other, therefore the songs of the redeemed saints must be constantly and eternally interrupted by the curses and wailings of the wicked. Such a condition of things would be revolting to our nature, and how much more so to a just and holy God. “The wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord.” Rom. 6:23. Living on Others’ Faults.
By R. F. Cottrell
This is poor living indeed. Yet many reject good and wholesome articles of diet, and, like those beasts and birds which choose to live on carrion, delight to regale themselves with, and wallow in, putrefaction. Instead of calling to mind the most amiable traits in the characters of their friends and neighbors, they search for their faults and failings, as if greedy of something that they may use as an excuse by which to justify their own sins. It would be much better to take the counsel of an apostle in scanning the character of others: “Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on THESE things.” All have faults, more or less; but if we would habituate ourselves to think on others’ virtues, it would be much more agreeable to all. Some seek to excuse themselves from living a religious life because professors do not live up to their profession. That there is ample occasion for them justly to find fault cannot be denied; and a fearful responsibility rests upon all professors of Christianity who give unbelievers cause to blaspheme. But, my friend, this is no excuse for you. You belong to this same fallen family for whom Christ died; and if the light of revelation and the gospel, or good news of salvation has come to you, as well as to others, you have an equal interest in it, and an equal responsibility to live agreeably to its teachings, thus setting the right example for others to imitate, as any one else has. It will not clear yourself to say, “Oh, I do not profess;” for you are under as great obligation to profess the truth, and engage in the work of saving others, as any of your friends and neighbors. They have an equal right to complain of you for not setting them the right example; if you are living a life no better than they. Do you plead ignorance? In your complaints against others you assume to know how a Christian ought to live. Then show the world, in your own life, how a Christian should live. Otherwise, if you are really ignorant of what a Christian life should be, it ill becomes you to assume the place of a judge. But we admit it to be a fact that the mass of professors of Christianity of the present day are mere worldlings, setting an example which it is not safe to follow. They are in the broad road to perdition. If you follow with them, you will share with them the like unhappy fate. But you have a soul to save or to lose; and though you undertake to excuse yourself on account of their failings, it will not save you. You may be saved, if you will; but a diet selected from their faults is not healthful, and will not give you life. Then avoid this filthy and life-destroying stuff, not worthy of the name of food, choose that which is good and live; and be assured that you will not regret your choice. THE military contributor of the Cologne Gazette compares the present strength of the German army with that of the armies of the other leading European powers. At the beginning of 1875 the German army consisted of 31,830 officers, 1,329,600 men, 314,970 horses, 2,700 field guns and 820 siege guns. Of these the number of troops available for service in the field within six weeks after the mobilization is, excluding the transport and staff corps, 710,130 men, with 114,850 horses and 2,082 field guns. These figures do not include the fourth battalions, 3,400 officers and 152,100 men, formed in case of war, or the landsturm to be raised under the new law, which would bring into the field a force, by the lowest computation, of 3,748 officers and 202,500 men. The total force at the disposal of Germany is, therefore, 38,948 officers and 1,684,200 men, excluding surgeons and the hospital corps, and not taking into account the probability that the estimated force of the landsturm will be greatly exceeded when in the field. The strength of the German army, including the Don Cossacks, but excluding Caucasian and Asiatic troops, is 1,376,860 men, of whom 761,000 are available for field service; the French army, 1,098,400 men, of whom 635,700 are available for the field; the Austrian, 865,900, including 562,750 field troops and reserve; the Italian, 741,700, including 379,000 field troops and reserves; and the English (including militia, but excluding volunteers), 280,240, of whom 93,860 is the highest number available for the field without fresh enlistments. From these figures Germany is the first military power in Europe. The organization of the ‘territorial army’ in France may ultimately increase the French army by from 480,000 to 520,000 men; but then Germany will have 100,000 soldiers more than France, and by putting forth all her strength she might obtain 200,000 or 300,000 more. It is also to be considered that even if the German army were raised to 1,800,000 men it would consist almost entirely of well-trained soldiers, which in France can only be the case, as regards the territorial reserve, in some twenty-five years’ time. Kansas and Missouri.
By J. H. Cook
LEFT home March 30, to join Bro. Rogers who was with the Lincoln church, Johnson Co., Mo. Our meetings here were deeply interesting. Seven went forward in baptism. Ten have taken their stand on the Sabbath and kindred truths since January. As we were about closing our meetings the directors locked up the school-house as the most effectual method of staying the progress of this truth, thus fulfilling Rev. 12:17. We also visited Pleasant Ridge, and baptized four. From Lincoln went to Rockville, Bates Co. Here the enemy had come in and taken the fort by storm, and made prisoners of the garrison, and had accomplished the work so completely that hardly one of the good brothers and sisters realized what a terrible condition they were in. In their misguided zeal, they were holding two meetings of S. D. Adventists in the neighborhood and within two miles of each other, and, as every one knew, this was because they did not love one another as Christians. But here the Lord helped. Truth found its way to their hearts; and the melting influence of the Spirit was felt among this little company. Hearty confessions were made. Their captivity turned; and we trust they were made wiser by their past misfortunes. We left them with new resolves to press forward. Our next point was Nevada. One of the first things to which our attention was called was an urgent request for a course of lectures, which had been pressed for some time. Bro. Wood had at one time sent an appointment, but sickness prevented his filling it. The anxiety of the people was so great that they came out three nights in succession, but were disappointed each time. Now this call comes—the Macedonian cry. Can we make a favorable response? There are so many places to visit, and brethren at all these places need help, that we can barely get around in time to start the tent according to arrangement. Why is it that these people who are calling for help cannot have it? We look back and see that plenty of time has been spent in settling controversies with the brethren, church troubles at two places, to have responded favorably to this call. How strangely we labor while our actions so conflict with the interests of the cause we love. We pay Systematic Benevolence, donate to the Tract and Missionary Society, take time, precious time, to go out with our tracts and periodicals and scatter them, in order to spread the truth, and then often monopolize the time of the servants of God, at the very time the waters are being troubled, so that they cannot respond to calls for help. Then by the time they can go to these places the interest is gone. Somebody has hindered the work of God, restrained or held back those who should have gone to the rescue in time to have wrought in harmony with the opening providence of God. Now let us review a little. Time is lost to the cause by the minister's being thus obstructed in his work. Time in T. & M. labor is lost or measurably so. The money thus expended might have accomplished fourfold more if favorable openings could have received judicious attention, and the interest awakened could have been strengthened and developed at the right time. What a crushing weight of responsibility will fall on those whose unsanctified lives have caused them to pursue such a course. Why do we not humble ourselves before God, hunt out our own wrongs, confess and take them out of the way, and not bring such terrible burdens upon some one else? If we would draw near enough to God to get a glimpse of ourselves, our burden would be, “God, be merciful to me a sinner,” even to me. Our burdens which have their origin in a perverted conception of truth would be all gone. The individual work for this time of preparing to pass the searching tests of the Judgment would occupy the mind to the exclusion of everything else. The church at Nevada was organized a little over one year ago, with a membership of nine. They have worked together in harmony, and have had to encounter a strong current of opposition from without; but all the while some are interested and falling into rank. They number now a little more than thirty, if my memory is correct and a good influence is radiating from them in all directions. Four were baptized at this place. Here Bro. Rogers and I parted, he going to Avilla, and leaving me to visit Montevallo, Dry Wood, and Scott. At Scott I was happy to find that the brethren had awakened an interest through their T. & M. labors. Three had read until they were convinced, and were keeping the Sabbath; two others commenced while we were there. Four were baptized. Several others are apparently deeply interested. One sister here, who has been with us for nearly one year, pleaded with her ungodly husband with cries and tears, for permission to go forward in baptism, but was met with a persistent, No. Here our labors among the brethren closed, and we go home to prepare to start tent labor. We expect to commence at Neosho Falls, near the 15th of the present month. J. H. Cook. Mound City, Kan., May 8, 1875. Have Faith in God.
By A. P. Lawton
It is the privilege of the people of God, while they have no confidence in themselves, to live so near to him that they may rest by faith on the precious promises, and feel that though cast down they are not destroyed. When we so live our hope will be like an anchor; our hearts will be filled with love to God, and our lives will speak forth his praise. A lack of prevailing faith keeps the people of God weak and feeble. They look for the blessing a great way off, and according to their faith so it is. They make feeble efforts and have feebleness in return. They let go the arm of the Lord before they get the victory. This is the victory, even our faith. God knows how much in earnest we are, and he will do all he has promised for the overcomer. The rich experience, which is the fruit of the Spirit through faith, is not comprehended by the natural heart. Like the precious gem, it is found by digging deep—as the diamond glitters in the sun's rays, so the pure in heart will reflect the rays of the Sun of Righteousness. While its brightness in its focal intensity will destroy the wicked at the coming of Jesus, those who have been purified made white and tried can dwell with it. We should talk, live, and act faith; for it is pleasing to God; but unbelief is from our great enemy. I am happy while writing on this glorious subject. By faith I now claim Jesus as my present Saviour. Precious Jesus! How I love to dwell upon that name! No music on earth was ever so sweet. Praise him forever! A. P. LAWTON. The Judgment.
By Joseph Clarke
WE are now amid the scenes of the Judgment; each of us has a case pending, unless we have already decided to disbelieve what God has said in his word; in that case, it is probably settled, unless we speedily reconsider. Often do I spend the wakeful hours of night in looking over my past life, and trying to call up my many sins and errors, and with the help of the Spirit of God, I deeply humble myself before God for every sinful act I can recollect. Sometimes my mind seems held for a long time in deep sorrow and remorse for sins of one kind; and at other times, I seem to feel most deeply another class of sins, and I entreat of God to blot them out of his book. Though the sight of so much of evil in one heart is very painful, yet I feel thankful, more than words can express, that God's Spirit has not done striving with me. Every instance of such conviction and repentance is followed by a morning of joy and gratitude. As one has written, “weeping may endure for a night, but joy cometh in the morning.” I joined the Congregational church of Gorham, Maine, Sept. 4, 1831, at the age of thirteen. I enjoyed the Spirit of God at that time, and never have I denied, or wholly grieved it away. But there have been many long periods of declension and backsliding from God since that time, and it seems a continued miracle of grace that the Spirit of God has forgiven my many sins and weaknesses, and that, at the age of fifty-seven, when I ought to be perfect, I am still imperfect and sinful. It may seem egotistical, thus to speak of one's self to the public; but it is not to magnify or justify, or do honor to self, but to laud and magnify the grace of God through our Lord Jesus Christ, who, by his Spirit, still calls after his wandering sheep that are scattered up and down the earth, and is calling them to test themselves by the perfect law, which requires truth in the inward part. THE wise man has said, “Where the word of a king is, there is power,” what power must there be where there is the word of the King of kings and Lord of lords! By the word of the Lord the worlds were framed. Thus saith the Lord, this is the motto on our standard, the war cry of our spiritual conflict. In humility we request a “thus saith the Lord” for some things which are received and practised in the established churches of our land, and urge the reader, to search for a “thus saith the Lord” for any and every part of his faith, as contained in his creed, and never to rest secure until he can produce it. It should be the minister’s message. If he is sent of God he does not found his teachings upon his own authority, but shows the authority of his Master. Then none can gainsay him. He claims men’s attention on the ground that he has a “thus saith the Lord” for that which he utters. No matter how old or learned he may be, he has no right to affirm his words true on the authority of his long experience or education, but because it is the Lord’s saying. Joshua was a man of age and experience. In his last sermon he did not commence, “Thus saith my age,” or, “Thus say I, on my own authority,” but, “Thus saith the Lord God of Israel.” If an angel from Heaven preach anything else, Paul says, let him be accursed. “To the law, and to the testimony,” if we “speak not according to this word, it is because there is no light in us.” The test which we apply to others we cheerfully consent to have applied to ourselves, praying that we may have help to forsake errors as we would have others do. “Thus saith the Lord” is the only authority of the church of God. When the tabernacle was pitched, what was the authority for its length and breadth? Why so many lambs and bullocks to be offered on certain days? Why the passover roasted whole and not sodden? Because God had shown Moses these things. It is so to-day with true men of God. When the apostles speak we hearken, but when you cite the authority of fathers, councils, bishops, we listen to the opinions of these great men with respect, but having done so, we deny their being authority in the church of God. Bring the concurrent consent of all tradition quite precedents, venerable with fifteen centuries of antiquity, we count it all as dross unless it harmonizes with the word of God. “Thus saith the Lord” is the most fitting rebuke for erring saints. When the man of God came to Eli, how Eli’s heart trembled when he began, “Thus saith the Lord,” and described to him the doom of his house, because he had not restrained his vile sons. David the king might have been moved to anger against Nathan for that personal parable and its application; but his heart was broken, because the prophet could say, “Thus saith the Lord.” When the heart is right, the word of God sweetly melts us, as the south wind melts the frozen rivers. When Hezekiah lay sick unto death, there was no comfort to the royal suppliant until the prophet came with, “Thus saith the Lord.” When Moses went in before Pharaoh, the words which he used were not, “The elders of Israel have bidden me say,” nor, “Our father Abraham once said, and his words are handed down to us by tradition.” Such talk would have been resisted. But he confronted the haughty monarch with, “Thus saith the Lord, Let my people go!” and it was the power of His word that rained plagues on the field of Zoan, and brought forth the captives with silver and gold. Oh! when will we learn167that it is God’s word, and not our comment on it, that saves sinners? The words of the text are not to be despised without the offender suffering the severest penalty. Samuel came to Saul with a “thus saith the Lord,” and bade him destroy the Amalekites, but he saved the best of the cattle and sheep, and brought home Agag. What was the result? His kingdom was taken from him, and this calamity happened to him for not obeying the letter of God’s command. And, if any church on earth, after light has been given, shall continue to walk contrary to the word of God, as Saul was put away from the kingdom, so will that church be put away from the Lord of hosts. My brethren, I wish we trembled more at the word of God. I fear many treat the words of God as mere matters of opinion. But when we ask these “reverends” for a “thus saith the Lord” for their teaching, what do they do? They hand us a discipline. We take first their prayer book and read in the baptismal service that when children are to be sprinkled, godfathers and godmothers promise for them that they shall renounce the devil, and all his works, with all covetous desires, and they shall keep all of God’s holy will and commands, and walk in the same all the days of their lives. Where is the “thus saith the Lord” for proxies in baptism? We believe it to be a personal matter. First believe, then be baptized, is the scriptural order. It is an impossibility for infants to believe in Christ. The babe is sprinkled and publicly declared regenerated. Now where is there a “thus saith the Lord” for the belief that a sprinkled infant is regenerated? Will any one find such a passage of Scripture? or, in plainer terms, will some one find a text of Scripture proving that water baptism makes an unconscious babe a member of Christ, any more than it was before baptism? For the rites of confirmation, absolution, extreme unction, and a host of other presumptuous ceremonies, practiced by Romanists, and others, we want a “thus saith the Lord,” before we can give them any credence. I rejoice in the thought that he that is to come, will soon come and reign. Have any of you who read this a hope of Heaven which will not stand the test of “thus saith the Lord”? What are you resting upon? Is it something you felt when excited at prayer-meeting? or during the preaching of a sermon? That excitement will not bear you up in death, or insure translation. Remember, when God terribly shakes the earth, he will also shake all false foundations. Keeping Sunday because the fathers did, or believing in the immortality of the soul, or anything else for which there is not a “thus saith the Lord,” is foolishness. What is the chaff to the wheat? saith the Lord. “So those servants went out into the highways, and gathered together all, as many as they found, both bad and good, and the wedding was furnished with guests.” Matt. 22:10. GATHER them in from the crowded street,
Gather them in from the city's hum,
Gather them in to the Saviour's feet,
To him who bids you in mercy, “Come.” Gather the hearing whose ears are closed,
Gather the seeing whose sight is dim,
Awake those slumbering the sleep of sin,
Gather them all to rejoice in Him. Gather them in, for the night wanes fast,
And soon the glad morn shall rejoice our eyes;
Gather them out of the darkened past,
To crown his triumph, the Saviour's prize. Gather them “all, both bad and good,”
For the marriage feast is royally spread,
Within is gladness, life, and joy,
Without—the dying and the dead. Richmond, Maine.
By J. B. Goodrich
I came to this place April 23, to attend the funeral of Bro. Merriman’s child, and since that time we have been holding meetings with some interest to hear. Several have commenced to keep the commandments of God and the faith of Jesus. Some of the children of Sabbath-keepers have taken up their cross, and resolved to be Christians. May the Lord help others to decide to walk in the truth. Pray for us. J. B. Goodrich.