Signs of the Times, Vol. 3, No. 41. (10/25/1877)

Signs of the Times

Oct 25, 1877

Pacific Seventh-day Adventist Publishing Association · Oakland, California · Oct 25, 1877

THE MISSION OF CHRIST.

By Ellen G. White

BY MRS. E. G. WHITE.

Jesus lived in so humble and secluded a manner that John had no personal acquaintance with him, and did not positively know that he was the Messiah. He was, however, acquainted with the circumstances of his birth, and believed him to be the promised One; but the secluded life led by Jesus for thirty years at Nazareth, during which time he gave no special evidence of his Messiahship, suggested doubts to John whether he was indeed the One for whom he was to prepare the way. The prophet, however, rested the matter in faith, fully believing that God would in due time make it plain to him. The Lord had shown him that the Messiah would be pointed out to him by a distinct sign; when this should be done, then John was to present him to the world as the long expected Messiah, the Lamb of God, that was to take away the sin of the world.

John had heard of the sinless character and spotless purity of Jesus. His life was in harmony with what the Lord had revealed to him respecting one that was among them, whose life was without the taint of sin. John had also seen that he should be the example for every repenting sinner. When Jesus presented himself for baptism, John recognized him at once as the superior One that had been revealed to him. He discerned, in his person and deportment, a character above every other man he had ever seen. Although John knew him not as the Messiah, yet he realized the holy influence of his presence, as he never had that of any other man. He felt the superiority of Jesus to himself, and shrank from baptizing One whom he knew to be sinless. Many had come to him to receive the baptism of repentance, confessing their sins and crimes; but John could not understand why the only sinless one upon the earth should ask for an ordinance which was a virtual confession of guilt to be washed away. He remonstrated with the Saviour, acknowledging his superiority, and refused to administer the ordinance, saying, “I have need to be baptized of thee, and comest thou to me?” With firm and gentle authority Jesus waives the refusal of John and his plea of unworthiness, saying, “Suffer it to be so now; for thus it becometh us to fulfil all righteousness.”

Christ came, not to repent of sin on his own account, but in behalf of the sinner; for guilt was imputed to him as the sinner’s substitute. As man had transgressed the law of God, Christ was to fulfil every requirement of that law, and thus show perfect obedience. “Lo, I come to do thy will, O God!” Christ honored the ordinance of baptism by himself receiving it. In this act he identified himself with his people as their representative and head. As their substitute he took their sins upon him, numbering himself with the transgressors, taking the steps the sinner is required to take, and doing the work the sinner must do. His life of suffering and patient endurance after his baptism is an example to the converted of the manner in which they should endure the trials and afflictions which test their faith.

John finally yielded to the request of Christ and baptized him. He led the Saviour of the world down into the river Jordan in the presence of a large concourse of people, and buried him in the water.

After Jesus rose up from the water and from the hand of John, he walked out to the bank of Jordan, and bowed in the attitude of prayer. The eyes of John were fastened upon Jesus with the deepest interest and amazement. His heart was stirred with emotion as he looked upon him thus bowed as a suppliant, his hands raised upward, and his gaze seeming to penetrate heaven. He was now about to commence his public labors as the Messiah, and as the believer’s example, his sinless humanity supplicated support and strength from his Heavenly Father. He poured out his soul in earnest prayer. A new and important era was opening before him. His former peaceful, quiet life was at an end. He had been happy in a life of industry and toil, while fulfilling the duties devolving on a son; but now his mission opened before him, and he felt the importance and solemnity of the hour. He knew that trials, toils, conflicts, sufferings, and death, were in the path his feet had entered. He felt the weight of the responsibilities he must bear. A sense of the sinfulness of men, and the hardness of their hearts, which separated them from God, convinced him that but few would discern his merciful mission, and accept the salvation he came from Heaven to bring them.

Never before had angels listened to such a prayer as Christ offered at his baptism, and they were solicitous to be the bearers of the message from the Father to his Son. But, no; direct from the Father issues the light of his glory. The heavens were opened, and beams of glory rested upon the Son of God, and assumed the form of a dove, in appearance like burnished gold. The dove-like form was emblematical of the meekness and gentleness of Christ. While the people stood spell-bound with amazement, their eyes fastened upon Christ, from the opening heavens came the words, “This is my beloved Son, in whom I am well pleased.” This confirmation that Jesus was the Son of God was given to inspire faith in those who witnessed the scene, and to sustain the Saviour in his arduous work. Notwithstanding the Son of God was clothed with humanity, yet the Father, with his own voice, assures him of his sonship with the Eternal. In this manifestation to Christ, God accepts humanity as exalted through the excellence of his beloved Son. As John had now witnessed the heavenly dove resting upon Jesus, which was the promised token of the Messiah, he stretched forth his hand, and proclaimed to the multitude, “Behold the Lamb of God, which taketh away the sin of the world!” From this time John had no doubt in regard to Jesus being the true Messiah.

After this, Jesus withdrew into the wilderness, to be tempted of the devil forty days. His long fast ended, the victory won, he returns to the banks of the Jordan, mingling again with the disciples of John, yet giving no outward evidence of his special work, and taking no measures to bring himself to notice.

Men were sent from the highest authority in Jerusalem to inquire in regard to the great agitation John was creating. He was attracting whole cities and towns to listen to his voice of warning; and the messengers demanded the prophet’s authority for thus claiming the attention of the people, and turning the world upside down. They challenged John to tell them in truth if he was the Messiah. John confessed, “I am not the Christ.” And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord; as said the prophet Esaias.” John was then questioned as to his authority for baptizing, and thus agitating the people, when he did not claim to be Christ nor Elias, neither that prophet. The words “That prophet” had reference to Moses. The Jews had been inclined to the belief that Moses would be raised from the dead, and taken to Heaven. They did not know that Moses had already been resurrected.

When John came, baptizing with water, the Jews thought that he might be the prophet Moses risen from the dead; for he seemed to have a thorough knowledge of the prophecies, and to understand the history of the Hebrews and their wanderings in the wilderness in consequence of their unjust murmurings and continual rebellion. They also called to mind the peculiar circumstances of John’s birth, and the wonderful manifestation of God to Zacharias, his father, in the temple, by the visitation of the angel from the presence of God, his being deprived of the power of speech, because he did not believe the words of the angel, and the unloosing of his tongue at the birth of John. These important facts had in the past thirty years been measurably forgotten. But when John appeared as a prophet, the manifestation of the Spirit of God at his birth was called to mind.

When the messengers from the highest authority in Jerusalem were conversing with John in reference to his mission and work, he could have taken honor to himself, had he been so disposed. But he would not assume honors that did not belong to him. While conversing with the messengers, suddenly his eye kindled, his countenance lighted up, and his whole being seemed stirred with deep emotion, as he discovered the person of Jesus in the concourse of people. He raised his hand, pointing to Christ, saying, There standeth One among you whom ye know not. I have come to prepare the way before him whom ye now see. He is the Messiah. He it is who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.

“The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world! This is he of whom I said, After me cometh a man which is preferred before me; for he was before me. And I knew him not; but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from Heaven like a dove, and it abode upon him. And I knew him not. But he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record, that this is the Son of God. Again, the next day after, John stood, and two of his disciples; and looking upon Jesus as he walked, he saith, Behold the Lamb of God!”

The two disciples heard the prophet’s words and followed Jesus. He turned and saw them following, and asked them, “What seek ye?” The disciples confessed that they were seeking Christ and that they desired to become acquainted with him, and to be instructed by him at his home. These two disciples were charmed with the deeply impressive, yet simple and practical, lessons of Christ. Their hearts had never before been so moved. Andrew, Simon Peter’s brother, was one of these disciples. He was interested for his friends and relatives, and was anxious that they also should see Christ, and hear his precious lessons for themselves. Andrew went in search of his brother Simon, and with assurance claimed to have found the Messiah, the Saviour of the world. He brought his brother to Jesus, and as soon as Jesus looked upon him he said, Thou art Simon, the son of Jona; thou shalt be called Cephas, which is by interpretation a stone.

The next day Christ selected another disciple, Philip, and bade him follow him. Philip fully believed that Jesus was the Messiah, and began to search for others to bring them to listen to the teachings of Him who had so instructed his understanding and opened hidden mysteries to his mind. Philip found Nathanael, who was one of the number that heard John proclaim, “Behold the Lamb of God, which taketh away the sin of the world.” Nathanael was deeply convicted, and retired to a grove, concealed from every human eye, and there meditated upon the announcement of John, calling to mind the prophecies relating to the coming of the Messiah and his mission. He queried thus: Could this indeed be the Messiah for whom they had so long waited, and were so desirous to see? Hope sprang up in the heart of Nathanael that this might be the One that would save Israel. He bowed before God and prayed that if the person whom John had declared to be the Redeemer of the world was indeed the promised deliverer, it might be made known to him. The Spirit of the Lord rested upon Nathanael in such a special manner that he was convinced that Jesus was the Messiah. While Nathanael was praying, he heard the voice of Philip calling him, saying, “We have found him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip said unto him, Come and see. Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!” Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.”

Nathanael’s wavering faith was now strengthened, and he answered and said, “Rabbi, thou art the Son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of man.”

In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael. Here is an instructive lesson for all the followers of Christ. It teaches them the importance of personal effort, and the great results that may arise from making direct appeals to friends and relatives. Many who profess to be acquainted with Christ for a life time, never have made a personal effort to induce one soul to come to the Saviour. They have left all the work to the minister. He may be well qualified for his work, but he cannot do that which God has left for the members of the church to do. Very many are content

to selfishly enjoy the benefits of the grace of God themselves, while they make no direct effort to bring others to Christ. There is a work for each to do in the vineyard of the Lord, and unselfish, faithful workers will share largely of divine grace here, and the reward of their earnest labor hereafter.

Faith is called into exercise by good works, and courage and hope are in accordance with working faith. The reason many professed followers of Christ have not a bright and living experience, is because they do nothing by which to gain it. If they would engage in the work which God would have them to do, their faith would increase, and they would advance in the divine life.

Jesus was pleased with the earnest faith of Nathanael that asked for no greater evidence than the few words he had spoken. He looked forward to the work he was to do in relieving the oppressed, healing the sick, and in breaking the bands of Satan. And in view of this work he said to Nathanael, in the presence of the other disciples, “Hereafter ye shall see heaven opened, and the angels of God ascending and descending upon the Son of man.”

In those words Christ virtually declared: On the bank of Jordan the heavens were opened before me, and the Spirit descended like a dove upon me. That scene was but a token to evidence that I am the Son of God. If you believe in me as such, your faith shall be quickened, and you shall see that the heavens will be opened, and shall never be closed. I have opened them for you, and the angels of God, that are united with me in the work of reconciling earth and heaven,—uniting the believers on earth with the Father above, will be ascending, bearing the prayers of the needy and distressed from the earth to the Father above, and descending, bringing blessings of hope, courage, health, and life, to the children of men.

The angels of God are ever moving up and down from earth to heaven, and from heaven to earth. All the miracles of Christ, performed for the afflicted and suffering, were, by the power of God, through the ministration of angels. Christ condescended to take humanity, and thus he unites his interests with the fallen sons and daughters of Adam here below, while his divinity grasps the throne of God. Thus Christ opens communication between God and man. All the blessings from God to man are through the ministration of holy angels.

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Signs of the Times

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Peace Purchased by Suffering.

“But the Son of man hath not where to lay his head.” Matt. 8:20

Birds have their quiet nest, Foxes their holes, and man his peaceful bed. All creatures have their rest ; But Jesus had not where to lay his head.

Winds have their hour of calm, And waves, to slumber on the voiceless deep. Eve hath its breath of balm, To hush all senses and all sounds to sleep.

The wild deer hath its lair, The homeward flocks, the shelter of their shed. All have their rest from care— But Jesus had not where to lay his head.

And yet he came to give The weary and the heavy-laden rest. To bid the sinner live, And soothe our griefs to slumber on his breast.

What! then am I, my God, Permitted thus the paths of peace to tread— Peace purchased by the blood Of Him who had not where to lay his head?

Oh! why should I have peace? Why, but for that unchanged, undying love, Which would not, could not cease, Until it made me heir of joys above?

Yes; but for pardoning grace, I feel I never should in glory see The brightness of that face That once was pale and agonized for me.

Let the birds seek their nest, Foxes their holes, and man his peaceful bed. Come Saviour! in my breast Deign to repose thine oft rejected head.

Come! give me rest, and take The only rest on earth thou lovest—within A heart that, for thy sake, Lies bleeding, broken, penitent for sin.

Did Christ Abolish the Sabbath?

By Rev. N. Wardner, M. A.

The law which sanctified the seventh day of the week made all the other days common, and could not command the profanation of this, nor the sanctification of another. Hence to change the day is to abolish the institution. The reason of an enactment is the life of it, and it becomes a dead letter the instant that reason ceases to be applicable. Another day set apart for another reason, requires a law as distinct as is the reason. Many seeing this argue that the law was abolished at the death of Christ. James, twenty-seven years afterwards (2:8, 11), speaks of the ten commandments as one law, and says he who fails in one point is guilty of all; therefore the whole decalogue was nailed to the cross, or none of it was. If it were, the world was left without a rule by which character and duty could be determined; hence without sin, and without the need of a Saviour. Moreover, it was a confession that God's government had been wrong, and he discovering it, sent his Son to abolish it. But no law could be annulled while needed, and no government can exist without law—no authority, obedience, or transgression. Was it Christ's mission to break down God's kingdom or Satan's? What say the Scriptures? “For this purpose the Son of God was manifested, that he might destroy the works of the devil.” 1 John 3:8. Satan's work had ever been to break down God's government, and to inspire men with enmity against it and its Author. Christ could only destroy Satan's work by destroying that enmity, and upholding the law. If, on the contrary, he destroyed that law, he fulfilled Satan's will, and justified man's unwillingness to obey God.

Paul is quoted as teaching the abrogation of the decalogue. Was Paul a man to teach one thing at one time, and the opposite at another? If so, his testimony would be valueless either way. He and all the New Testament writers claimed to be divinely inspired in what they wrote, as Christ had promised. Nothing is clearer than that two codes of law were given upon Mount Sinai, one written upon stone by Jehovah, the other by Moses on parchment. The first being put into the ark was the foundation upon which the mercy-seat rested, and the other was put outside. One represented the natural or moral relations and obligations of man; and the other showed how the violation of these obligations could be forgiven, foreshadowing the atonement of Christ, and therefore was nailed to the cross with him; “which stood only in meats and drinks and divers washings, and carnal ordinances, imposed on them until the time of reformation.” Heb. 9:10. This, including seven annual Sabbaths, and everything connected with the work of the priesthood, explains fully Paul's language in Col. 2:16, and Rom. 14:5, 6, &c. But no precept of the decalogue answers to the description here given.

Has the moral law so accomplished its end as no longer to be needed in God's government? If so, why did the apostles teach that love to God and man is the fulfilling of it? If love is the fulfilling of that law, they must stand or fall together. If released from obedience to that law, we are released from obligation to love. All the teachings of Christ and of the apostles show that love is the essence of the decalogue, it being of God. “God is love.” “This is the love of God that we keep his commandments.” 1 John 5:3. Since all taught the binding obligation of the decalogue, they could not include it in that which was nailed to the cross; for it would make them contradict themselves. Christ said he did not come to destroy that law, Matt. 5:17, and therefore did not. The ceremonial code passed away and the morals of society were not injured thereby. But what precept of the decalogue can be discarded without impairing public morality? Paul says, Rom. 7, “I had not known sin but by the law; for I had not known lust except the law had said, Thou shalt not covet.” “Wherefore the law is holy, just and good.” “The law is spiritual; but I am carnal, sold under sin.” If the law was holy, just and good twenty-seven years after Christ's death, it was and is still binding, and turning from it shows enmity to holiness, justice and goodness. Did Christ come to destroy holiness, or enmity to it? If the former, then he was opposed to holiness, like Satan and bad men! Does love to Jesus awaken enmity to that law, and lead men away from holiness, justice and goodness? “God is a spirit,” and his law shows whether he is a good or bad spirit. If sin is the transgression of that law, holiness is obedience to it. The saints are elected unto obedience. 1 Pet. 1:2. The evils of disobedience cannot be truly known but by the law, which shows the difference between it and holiness. Paul says, “I find a law, that when I would do good, evil is present with me.” How could he know the presence of evil? “By the law is the knowledge of sin.” What was this evil? An inclination to transgress the law of God. But he says, “I delight in the law of the Lord, after the inward man.” If his carnal nature was enmity to that law, it was his renewed, spiritual nature, which delighted in it. Which then was the result and object of Christ's atonement? This will decide which he came to abolish. The same love which instituted and enforced the law, brought redemption. If redemption delivers us from obedience to the decalogue, it is redemption from righteousness, and not from enmity to it. Every inclination to deviate from, modify, or compromise that law, therefore, must be of the devil. The carnal mind, originating from him, is of his nature. To follow its promptings is to choose his service and to reject Christ. “To be carnally minded is death, but to be spiritually minded is life and peace.” Why? Because the carnal mind is enmity against God, not subject to the law of God, neither indeed can be. “If any man have not the spirit of Christ he is none of his;” and the law of God was in his heart. Ps. 40:8; Heb. 9:26. He was a living exhibition of its spirit and letter. He shed his blood to save it from disgrace, and men from transgressing it. The angel said, Matt. 1:21, that his mission was to save his people from their sins—“Sin is the transgression of the law.” Whosoever does not yield cheerful obedience to that law, is without his Spirit, does not obey him, and is not his disciple. Paul shows that redemption and regeneration were for the purpose of honoring God's law, and raising men to its love and obedience; and winds up by saying, “Do we then make void the law of God through faith? God forbid; yea we establish the law.” John says, “By this ye may know that ye have love one for another when ye love God and keep his commandments.” Unwillingness to keep his commandments, proves the absence of this love.

We are told that “Christ is the end of the law for righteousness.” Does this mean that he destroyed the law to secure righteousness? Such an interpretation gives him the lie; for he said, “I am not come to destroy the law.” Matt. 5:17. The design of that law was to secure righteousness, or perfection of moral character. 2 Tim. 3:16, 17. Would sanctioning enmity to it, and giving license to carnality, secure it? He says, “Whosoever shall do and teach” these commandments, “shall be called great in the kingdom of heaven,” and those who do otherwise shall be dishonored. Had man perfectly obeyed that law he would not have needed a Redeemer. In Christ's last prayer for his disciples, he said, “Sanctify them through thy truth, thy word is truth.” He asked the same for all who should believe on him through their word, reaching to the end of time and to all nations; and then adds, “that they all may be one, as thou, Father, art in me and I in thee, that they all may be one in us.” In order to this, one law and spirit must control them alike. This prayer shows that men can be sanctified in no other way. If that law “word” does not apply to Gentiles, neither does his prayer, nor the provision made for this sanctification and oneness in Christ.

Paul argues that if the oracles of God committed to the Jews were made of no effect, God could not judge the world; hence they comprised the only rule of righteousness known twenty-seven years after Christ's death. Rom. 3. In Rom. 2:6–11, he teaches that God will justify and condemn Jews and Gentiles, alike according to conduct; and therefore by the same law. Every promise of God has reference to his law, and hangs upon it. If it be annulled, his promises become of no effect. The types and their Antitype all had reference to the same end—the vindication of the divine law and man's restoration to the loving obedience of it. Without it there can be no conditions of salvation, or distinction of character; and if one is saved, all must be. “Sin is not imputed where there is no law.” If the law were abolished, why did the apostles preach repentance, the first thing after the resurrection? Repent of what? Only one condition of salvation is offered in the gospel, to Jew or Gentile, viz., repentance and faith, both of which recognize the law.

Every precept in the decalogue was adapted to man before he fell, and required only what was necessary to perfect moral character; hence must be binding upon him when he is restored; for to love God is to keep his commandments. “He that hath my commandments and keepeth them, he it is that loveth me.” John 14:21. “These are they who keep the commandments of God, and the faith of Jesus.” Rev. 14:12. God has joined the two together, therefore, let not man put them asunder. Paul says, If we, or an angel from heaven, preached any other gospel unto you, let him be accursed. Gal. 1:8. If wisdom and mercy demanded the abolition of the decalogue, then wisdom and mercy were with Satan and not with God, for Satan has always been against that law. Scripture makes it clear that regeneration is a necessary preparation for obeying that law; therefore God writes it in the hearts of his people that they may love it and delight in its requirements. Jer. 31:33; Heb. 8:9. Would he, at such cost, thus prepare men to do what he did not wish them to do? or write a law in their hearts which he had abolished? Or would he write one law in the hearts of Jews, and another in the hearts of Gentiles, that they might be one as he and Christ are one? Has Christ one law in his heart, and the Father another? Our Lord kept the spirit of the decalogue in keeping the letter; and he commands his disciples to follow his example. To substitute something else is not following him, but shows opposition to him. James 2:1–10, calls the decalogue the “law of liberty”—not bondage. It is only a yoke of bondage to the carnally-minded. The spiritual man delights in it. The gospel can no more save men without the law, than the law can without the gospel. Where there is neither justice nor injustice, there is no mercy; where there is no sin there is no pardon. The law tells us what we ought to be, and the gospel provision is to help us to be such. The law is a rule of righteousness; the gospel a remedy for unrighteousness. Where there is no sin, no remedy for sin is needed; and where there is no law there is no sin. As the gospel could not have come into existence without the law, no more can it continue without it. Hence, if Christ abolished it, he abolished also the gospel, even before he commissioned his disciples to preach it to all nations! The gospel of salvation, through faith in Christ, is as old as Abel. Heb. 11:4; 1 Cor. 10:1–4. Only by faith in Christ has any sinner ever been pardoned or saved. Paul's statement, Rom. 1:7, that the just shall live by faith was no new doctrine, but a quotation from Habakkuk 2:4, written more than six hundred years before Christ, which shows that the just never lived in any other way. See also Heb. 11. Yet it is claimed that Christ is the end of the law for righteousness to every one that believeth; and, therefore, it is no longer binding upon believers. If so, the benefits being limited to believers, leaves unbelievers bound by it, and therefore bound to keep holy the seventh day of the week.

But if Christ made an end of that law as a rule of life to believers, then, by his atonement, he has secured to them the liberty to commit adultery, steal, murder, worship false gods, etc., without sin! Hence, what is a damnable sin a moment before faith, is innocent and acceptable a moment after, to the glory of the Redeemer! If the decalogue was nailed to the cross, all distinctions of character, of sin and holiness, instantly ceased; and a Mediator between God and man was thereby rendered needless. Then, what could he mean by saying, “He that believeth, and is baptized, shall be saved, and he that believeth not shall be damned?” How could they be saved, if there were no sin nor penalty to be saved from? and how could they be damned without a law to convict them of wrong? and why should they be required to repent without sin? Christian brethren, stop one moment, and reflect! The eye of your Omniscient Judge is upon you.

Rev. N. Wardner, M. A.

Idol Worship.

“Thou shalt have no other gods before me” is the first commandment of the decalogue. We are required to serve the God that made the heavens and the earth, and him only. The nations of the earth in past ages have been given more or less to idolatrous worship, and have not retained God in their knowledge. And of them David declares: “The wicked shall be turned into hell, and all the nations that forget God.” Ps. 9:17. It is therefore of the utmost importance that we worship the living and true God.

The children of Israel, the chosen people of God, were given, to a great extent, to idolatrous worship, They became exalted, and desired to be more like the nations around them, and hence would have other gods to go before them. This was their great sin, on account of which many fell in the wilderness.

Perhaps many at the present time, who profess to be Christians, are not clear from this sin. If so, they should learn something from the dealings of God with his ancient people. Our idols are not of the same character as theirs, but they will separate us from God no less effectually. They will lead us into darkness, and cause us to forget him, and thus be forever lost.

The question may arise, What are our idols? Any thing that we place before God in our affections becomes an idol. Perhaps we are slaves to tobacco, tea or coffee, or to the use of some of the many other things which are injurious to the health. Or we may idolize our children and our farms, and make this world our God. These become idols if we suffer them to come between us and our Maker. God requires all our affections. We ought to love him, because he first loved us.

John speaks to the church in the last time as follows: “Love not the world, neither the things that are in the world. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life is not of the Father, but is of the world. And the world passeth away, and the lust thereof; but he that doeth the will of God abideth forever.” And he closes by adding, “Little children, keep yourselves from idols.” But let us not be discouraged. God has promised grace equal to our day; and, if we try to help ourselves, he has promised to help us, and we shall gain a glorious victory. In order to accomplish this object, we must live in harmony with the laws of our being. We must cherish and live out the principles of health reform as taught in the word of God. What sin and misery have been entailed upon the human family because Adam lost his self-control, and yielded to the tempter! Let us control our appetites, practice self-denial and temperance, and add to our faith all the Christian graces. If we do this, we may be sanctified through the truth, and finally have an abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ.

GOOD ADVICE.

Be frank. Never deceive for the sake of a foolish jest, or to excite the laughter of a few companions at the expense of a friend. Be anxious when you relate anything to tell it just as it occurred. Never vary in the least degree. The reason why our ears are so often saluted by false reports is because people in telling real things add a little to them, and as they pass through a dozen mouths the original stories are turned into something entirely different. So when you attempt to tell anything that you have seen with your own eyes, relate it correctly in every particular, and as you grow older you will reap the advantages of this course.

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